\1^ --< v.. ! 'J .. ^s i ,V- *-' 2:-':^?SSrr: CA./ A V sec /^'^/i^JyvWt.^ ^ 'P /^^^/ce ^^ ^^l^i ^ ^V. \ ^ . - *"vrv->-v y///^^^ /rr^^/-^* ; »v'^ "»> 1 » ? X % ■ ^//^--AM /^ ji^/^^/Z.^ ^ roi^Si^ ^<^u^Y /!^y^. .^^- /^ >^^> J]l ^Z^^^^B^ The Chriftians Pattern : O R, A V-V- TREATISE OF nr FT F IMITATION O F Jefiis Chrilt. In Four BOOKS V Written Originally ill Latin by TH 0 M AS a Lj E M T I S. »- Now Rendered into F. N o l i s h. To which are added, FOR SICK PERSONS. By GEORG E STAI^HOP E, D. D. Dean of Qanterlurj^ and Chaplain in Or- dinary to Her Majeily. London: Printed by 7. Roberts^ for D.fir^jww, without Tt-^wp/^- Bar ; R. Sare, in Holborn ; AT. Wotton^ in Flccflreet ; B.Tooke^ at the Mlddle-Temple-gate in Flcetfireet ; B. Barker, in IVejl-^ minJier-Halt; andff Clemcntf^inS.PuvSs Chjrchyard. 1708. To iKe Honoured Mrs* Julia Shalcrojfe O F Batfield Woodhall in Hertfordpire, Madam* IT is not meerly from an Ami it z on to make iJsi mqfl puUick ?rofejfion of my Gratitude ^ that I take the Confidence of prefenting Tou with this Book ; iut becaufe I apprehend it^ in a petuli^ ar wanner^ fuitahle to your Circumftances^ and qua- lified for a favourahlt Acceptance, the conflani Strain of Piety ^ which animates the whole Com-- pofition^ will not fail to reccmmend it to fo Epc^ cellent and Devout a Perfon : And the many mo^ ving Reflexions upon AffliXed Firtue are fo txaS:l^ calculated for thofe Tryals^ which the Divine Pro- vidence (^always Wife and Good ^ hath thought fit to exercife you with; that ^ as they pajfed under my Pen^ they frequently hrowht Tou into m^ thoughts: Tou^ Madam^ who have fo great Oc^ xafion for^ fo jufl a title to^ thofe true Com- forts adminiflred here. For indeed the only true Comforts in trouble^ are fuch as Religion fupphes Men with* And thofe (^Madam^ are fo powerful^ th^t / A z tAft The Epiftle Dedicatory. cannot hut promife wy felfy Tou will tajlt the Jlveet Refrejhmentsthey Ir'ing^ if thefe Meditattom jhallhe alloivtd the Privilege of hearing you Company in your mojl melancholy Retirements. My Defign in Puhlifhing this Booky as it fJom ap' pearsy ivas to recommend ^ and render it ferviceahle to all Chrijiian Readers in general. But among Them there is not Any^ in contributing to vohofe Be- neft andSatisfa^ion I Jhould efleem my Labours more fuccefsfully anfwered^ than to Tours, Who have Ij fo many Injlances of Goodnefs ohliged me to he with all poffihle Sincerity andRefpe^j M A D A M, Your moll AfFedionate Confin, and moft Humble Servant^ G E o> St a n h o pe» THE I THE PREFACE T O T H E READER TH E Reputation of this Little Book, with which the Reader is here prefented, feems abundantly eftabhflied, by the great Pains taken to communicate it to Man- kind, in mod Languages of the Chriftian World. But, Tmce the Enghjh Verfion hitherto in ufe, w^as in fome Places grown obfolete, and in many fell fhort of that Life and Spirit requifite for fuch Devotional Trads, it was thought expedi- ent to recommend it by a Style more modern, and a littie better fuited to Subjeds of this Na- ture. In this Attempt the Latin o^Caftalio is chiefly followed \ He hath taken fome liberty in places peculiarly relating to the Romifh Superftitions. And the prefent Tranflator hath not only trodden in his Steps thus far; but, in the Chapters which concern a Monkifh Life particulary, hath endea- voured fo to exprefs himfelf for the moft part> as that fuch Meditations might be accommoda- ted to the Circumllances of any Pious Chrifrian, A 3 who the PREFACE. who declines the Pleafures and Bufmefs, and o- ther Interruptions of the World, and fequeftershim- (elf to the Exercife of Devotion and feverer Vir- tues. This was thought mofl agreeable to the great Pefign he had in view, That of rendring thefe Reflections of general Ufe to the World. For which reafon alfo, he hath not been nicely clofe in many of the Flights ufual with thefe Contem- plative and Myftical Divines. Thinking it better, either to give thofe Rapturous Paflages another Turn; or, by Additions and lUuilrations of his own, to bring them down to the common Condi- tion of Human Life, and fit them for the Mouths pf every Snicere PracSiical Chriflian. In order to preferve the Zeal and Spirit of the Author, it was found neceflary, fcmetimes to abridge, and at others to enlarge a Thought, and carry it a little higher. All which the Reader hatii this Warning oi"^, to prevent any Objedions which migiit othcrwife be raifed againftthe Faith- fplnefs or an Undertaking; Intended not fo mucl^ to acquaint EnqUjkmen what Kewpis thought, as to convey thofe Thoughts with fome degree of that Kpriglitlinefs and Aiiedionate Warmth, which the Original Cpmpofer at firft felt from them. And becaufe the Reader wall perhaps expect: fcv'ne Account of Him, here follows in brief the Svbllance of Vvhat /^^yit^^i^ hath delivered cpa- .pprning bitTie ^^This The P R E F A C E. *' T\\isThomas was called aKempis from a little " Village of that Name, in theDiocefeof Q/^^;/f, *' where he was borninthe Year ot our Lord I'^So. His Parentage and Fortune were mean ,• At Thir- teen Years old he began his Studies, and about Nineteen betook himfelf toa Monaftery o{ Au- *'g^7?/» Monks; About Five and twenty he took '' the Habit of that Houfe and Order. There he continued for the fpace of Seventy Years, par- ticularly eminent for his Piety, Humility, dili- ** gent Study of the Holy Scriptures, Aufterity of *' Life, moving Eloquence in Difcourfe, and ex- ** traordinary Zeal in Prayer. For his Perfon, He *' was of middle Stature, of a ftrong brown Com- *' plexion, a lively piercing Eye ; and a Sight fo *' good, that tho' he laboured much under other Infirmities of old Age, yet he was never redu- ced to the ufe of Spedacles. He died July xj. *' 1 47 1, in the Ninety fecond Year of his Age. As to the Difpute, whether this Book were of his Compofition, I am content to lubmitto com- mon Fame, and leave him in quiet pofleliion, not feeing of what confequence it can be, to call his Title in queftion, or examine into the Merits of other Pretenders. «( (C THE THE CONTENTS. Cl^e jft'rft 55oofi. Chap. Page. I f^F the Contempt of the Fa?iitief of the Worlds % I V_y Modejiy^ 4 3 The Do^rins of Truth f 6 4 Prudence in our Behaviour, II 5 0/ Reading the Holy Scripwef, 1 2 6 Of Inordinate JjfeifionSy 13 7 DireBions for avoiding Pride, and Vain Confidences , 14 8 ^gainft too general an Acquaintance , and inconvenient Freedoms in Converfation, J 6 9 Obedience and a State of SuhjeEiion, 1 7 10 Fevi> JVods are befiy 18 II Of Peace of Mind, and a Defire of Improvement^ 20 12 The Advantage of AjfliBionSj 23 13 Of Rejijlng Temptations, 24 14 Again fi Rajh Judgifig, 29 15 Of Works of Charity, 30 16 Of Bearing with other Metis Faults, 32 J 7 AReclufeLife, " 3 J ZS of the Examples of Holy Men inforjner Agct^ 35 19 r^^ Ex ere if e of a truly Religious Perfon, 39 20 Love of Solitude and Silence, - 44 21 Of Compunction of Heart, 48 22 r>&^ Miferable Condition of Man confidered, 52 23 Meditations concerning Death, ■ 57 24 0/ ?/7^ Z^j? Judgment , ^77^ /^^ Eternal Punijhment of Ungodly Men, 62 25 0/ Zeal in (he Reformation of our Lives, 6S €]&e The CONTENTS. Chap. Page. 1 1^ H E Life of the Spiritual Man, yj 2 ■• The Mvantageof HHmility, gj 3 The Peace-makerf g^ 4 Purity and Sincerity, Sj 5 Kmwthyfelf ZH 6 The Joy of a good Confcimce^ 90 7 0/ Loving Jeftu above all things, ^ 94 8 0/ intimate Converfation and Frtendjhif with Jefuf, 96 9 The Difconfolate State^ ^ 99 10 Thankfuhefs for Gocts Mercies, 1 04 J I Of Loving Chrifi in u^ffli^ion, 107 12 T/^g Reafonablenefs of taking up our Crofs, 1 1^ Digefled into Conferences between Christ and the Soul of his Difciple. CJiap. Page. 1 P* HE Happinefs of fuch a Converfation, 1 2 1 2 God IS in thefmallJiiU Voice ^ 123 3 Of theG^neralDifregardtoGod' sWordjOndtheOhediencs due to it, 12$ 4 A Prayer for Heavenly InfiruBion and Devotion^ 128 5 Walk humbly with thy God, and worjhip Him in Truth, 1 29 ^ The Power of the Love of God,. 132 1 The Try al of true Love, 136 8 Grace Tnuji be received without Ojientation, 1^0 9 of Acknowledging our XJnworthinefs before God, 143 fo Of doing M to the Glory of God, I45 H Cod's Service isperfc^ freedom, 147 1 2 Of Regulating our Dejires, 1 50 1 3 The Necejjity and Reafonablenefs of Patience, i J3 1 4 Obedience to Superiors ; enforced by Chrijfs Example, 15^ 15 God s Judgments are ta be conjtdered, f^ our Humiliation, 158 J<^ With what Referves voe ought to Pray ^ 160 1 7 A Prayer for Grace to do the Will of Cod, l6z 1 8 God u our only Comfort in Trouble, 1 6^ 190/ cafiing our Care upon God, J 6$ 20 Chrifi our Pattern of Patience in Affliciions, l6y ^i Of bearing Injitnes ; aud how wt way judge of true Patience, 1^9 2 2 The The CONTENT S. 2 2 The Infirmities and Mifcries of our p-efent Statiy 1 71 £3 of Placing all our Hope find Happineff in God, JjS 2 4 -r^ Thankfgivivg for G od's Msrciefy 180 as The things which make for Peaccy 1-8 j 26 j4 Prayer again fl Evil Thoughts, 1 8^ 27 ji Prayer for Spiritual Illumination, l8tf 28 Again f a bu[t2 inqui fit ive Temper, 187 1^ of lajiing Peace, ayid true Goodnefs, 188 30 rr«? Freedom of Mind, 1 90 3 I Self Love the gre/itejl Ohjiruciion to Virtue a*id Happinefs, 192 32 y^ Prayer for Purity of Heart, and Heavenly IVifdom, 19^ 3 3 How a ChriJ}ia?i ought to behave hiinfelf when Men fpeaJk Evil of him, 19J 34 Horv God ought to be addrefs'd to in time of Jdvcr(tty, 197 3 5 How the Divine Jffiftancejhould be fought, and dip ended upon, 198 16 Offceking God alone, aoj 37 Of Self-Denial, 207 38 The Change ableneff of our Temper, and how to fix it, 209 39 The Happinefs of them who love God, 2 i f 40 This Life a State of C07itinual Temptation, 215 41 of Defpifing the vainCenfures of M:n, 215 42 Jl Chrifiian muU devote himf elf entirely to God before he can be happy, ^ 218 43 How to govern One's f If in the A fairs of the World, 220 44 ^gaififi too great Eagernefs in Bu/tnefs, 22 1 45 /« Man dwellcth no good thing, 223 4<5 of defpifing TVorldly Honour, 225 47 Happinefs is not to be had by the Favour or Friendfiip of Men, 226 48 y^gaivfi Vain and Pompous Learning, 227 49 of Meddling with the World, as little as may be, 230 50 Againli a fond and eafie Credulity, 231 5 I of trufiing in God, when Menfpeak III of m-, 234 5 2 Nothing too much to fujfer for Eternal Life, 2^j J 3 The Joys of Eternity, and Miferies of thisprefcnt Life, 240 54 of the Defire of Eternal Life, a7id the Happinefs of them rohojirive manfully, 244 55 An AB of Kefignationto Godintime of Adverfity, - 248 55 A Man mufl be contented with meaner ABs of Virtue, when he is in^ difpofcdfor greater, 252 57 A Man Jhould think Correction, not Comfort, his due, 253 58 The Grace of God dwells not with worUly'ininded Men, 2$6 59 The different Motions of Nature and Grace, 258 60 The Weaknefs of Corrupt Nature, and Efficacy of Divine Gracc,^i 0J Self-Dmial enforced from Chriffs Example, 26$ 62 Again ft The C O N T E N T S. * I ^ 6i JgalnH being dejeBed -with Temptatiofif, ■ z^j '^l Again Ji Prying into. Things too high for us, and pretending to Fathom , • the Depths of God and Providence, 270 ^4 Godu AU the Good Mans Hope and Confidence, 275 t Of the Lord' s Supper. Chap. Pag. 1 nr H£ Reverence due to this Holy Sacrament, 279 2 * The Love of God to the Soul manifefied in this Sacrament, 288 3 The Benefit of Communicating often, 292 4 The Ple^fures of Devout Communion, 295 5 The Dignity of the Sacrament, and Honour of the Priefthood, 300 6 An ABof Preparation before the Sacrament, 303 7 of Self-Examination, 304 8 Chriil died for m, that wejhould live to Him, 307 9 An Aci of Self-Rcfignation, 309 10 The Sin and Mi f chief of Abfenting from the Lord's Supper, 311 J I The Benefit of Ch-ifs Body, and Word, 3 17 J 2 of Preparation to the Communion, 322 13 The Soul' sDe fire of Union roith Chrifi, 32^ l^ An AB of excitiyjg Devotion by the Example of Others, 327 1 > Grace is the Reward of Hu?nility and Self- Denial, 3 29 16 A Prayer for Relief in our Wants and Spiritual Difireffes, 331 J': An jiB of Praife, 333 J 8 Agaijiji Nice Difputes concerning this Sacrament, 336 MEDITATIONS and PRAYERS for Sick Perfons. Med. Pag. J r T Pan Sickncfs in general, the Author, Caufes, and Ends of La //, I 2 of the Power of God, and the AffeBions arifing from thence, Dread of his Anger ^ and Trufi in his Proteclion, 7 3 OftheJufticeofGed: And the Petiitential Sorrow refulting from it, 13 4 Of the Wifdom and Goodnefs of God, 1 8 5 Upon Recovery from Sicknefs, 24 6 Of Death, ' 38 OF im r = i I X' OF THE IMITATION O F Jefus Chrift. Cl^e f irft 58oofi. Chap. I. Of the Contempt of the Vanities of the World. HE . that follovjeth me^ fiallmt 7valk in Dark-' nefsy hut (Ijall have the Light (fLife^ j^r^^ yilj^ j^^ faysthatChrift^who declares him- k\(the Light of the World. The true Impor- tance and Defign of which Words is doubtlefs to in- ftrud usj that the way to be truly Enlighrned, and to deliver our felves from all Biindnefs of Hearty is to make his Holy Life the Objed of our Imitation, and to form our Difpofitions and Adions upon the perfed Model of that bright Example. But how fliall we fol- low a Pattern, which we but little think of? The firft Step therefore toward thus Copying after him, is the employing our Thoughts, with great Frequency and ferious Attention, upon the Perfedions of this Divine Original, 2. The a €)f tiie imttatfon BookL ■ ' ' ' ' ■!■ 1 ' . a--T ■ • , ■ ir , - 2. Ths Dodrine taughtby Chrift, excels all theln- ftru6tions deliver'd to Mankind by all the Holy Men that ever lived ^ and every Man, endued with a true Chriftian Spirit, will not fail there to find a hidden Manna, like that of old, fitted both to nourifli, and minifter Delight to his Soul. The true Account then of Mens hearing the Gofpel, without any fenfible Re- lifh, or eager DeHre, is, that they are not endued with the Spirit of Chrift : This is a Treafure found of them only who defire to find it * and a Man muft refolve and endeavour to form his whole Converfation upon the Principles of that Dodrine, before he can attain to a full Underftanding of its Excellence, and feel an in- ward Satisfa(5tion in the Study of it. ^. And here indeed lies the true benefit of Medita* tion and Knowledge. For, without this, how poor and unprofitable a thing is Speculation i What is a Man the better for entring into the Sublime Myfteries of the Trinity, and being able to difpute nicely upon that adorable Union, if in the mean while he want that Meeknefs and Humility, without which hemuft needs lie under the Difpleafure of the Trinity ^ Certain it is, that Difiindions and Notions, tho' never fo fubtle or ferviceable to the Truths do not make a Man Juft and Holy ; But a careful and confcientious Life recom- mends us to the Favour and Love of God. I had ra-* ther be aflfe(5ted with a true penitent Sorrow for Sin, than be able to refolve the mod difficult Cafes about it* Suppofeyou had all the Bible faithfully treafured up in your Memory, and a perfedl Comprehenfion of all the Moral Philofophy in the World; To what purpofe ferves this mighty Stock of Rules, if not drawn out in- to Ufe by Charicy, and feconded by Divine Grace j Ecdef. I. 2. ^^^i^/ of Canities, allisKmitj, faid the Preach* er; and his Obfervation admits of that fingle Exceprion only, taken notice of in the Conclufion of his B'>ok, Lov^ Goi, and kscf his CQmmandfnents, f&r this ■ i$ Book I. of Je susChrist. 3 is the whole of Man. He vvho Would ap- prove himfelf wife in good earneft, muft cA''/' *"• H- firlt by a juft Contempt of this World, raife himfelf up to the Defires and Endeavours after the Kingdom of Heaven. 4. Vanity moft certainly it is, with great Solicitude to feekand place our Hope and Confidence in Riches, which are fure to perifh. Vanity to cherifh our Am- bition, and ftrive^ by all poffible means, to attain a high and honourable Station. Vanity, to indulge the Dellres of the Flcfli, and court thofe Pleafures, which draw after them grievous and lafting Pains. Vanity moft exquifitej to be infinitely concerned for living long, and perfectly indifferent, or but coldy affeded, concerning living well. Vanity moft fatal and ftupid, to determine our Thoughts and Cares to this Lifepre- fent, and never look forward to that which is to come: To dote upon things that fly fwiftly from us, and cling faft about imaginary and tranfitory Delights ; while we fuffer our felves by thefe to be detained and diverted from the Purfuit of fubftantial and eternal Joys. 5". Oh! turn this Vehemence of Defire upon the right Object, and remember, to how little purpofe it is placed on that which cannot give Content i fince moft true is that Obfervation, which ought to make us wifer, The Eye is not fatiified with Seeing, nor the Ear filled with Hearing. Ufe then thy ^''^'S^'''' ^• utmoft Diligence to wean thy Soul from the Love of the Things that are feen, and fet thy yiffeBicns on Things that are not feen. For, be allured, that they, who fol- low their own fenfual Appetites , do lofe , not only their labour and expedation, but their Innocence and Purity, the Peace of their own Confcience^ and the Favour of Almighty God, GHAP, fl)f t^e gimitation Booki- Chap. IL Modefly, TH E Defire of Knowledge isnatural to every Man * but what Advantage is it to be knowing, if that Knowledge be not feafoned with Virtue and Religi* on? The vileft Peafanc, and he^ whom we in fcorn think leaft removed from a Brute, if he ferve God ac- cording to the beft of his mean Capacity, is yet a bet- ter and more valuable Man, than the proudeft Philo- ■fopher, who bufieshimfeif in confidering the Motions of the Heavens, but beftows no Reflexion at all upon thofe of his own Mind. The certain Confequence of knowing a Man's felf truly is a mean Opinion of him- felf, and not being exalted with the Commendations of other People. And fuppofing my Knowledge fo vaft and extenfive, that nothing this World contains were hid from it, yet what would all this avail me in the fight of God, who, when he com.es to Judgment, will try me upon thelilue, not of what I have known, but what I have done ? 2. ReftrainthatextreamDefireofincreafing Learn- ing, which at the fame time does but increafe Sorrow, by involving the Mind in much Perplexity and falfe Delufion. For fuch are fond of being thought Men of Wifdpm, and refpe.^ed as fuch: And yet this boafted Learning of theirs confids in many things, which a Man's Mind is very little, if at all, the better for the knowledge of And fure, whatever they may think of the matter, he who bellows his Time and Pains upon thin.2;s, that are of nofervice for promoting the Hap- pinefsof his Soul, ought by no means to be efleemeda wife Man. Words and Notions give no inward Satif- fadion \ but a Virtuous Life never fails to coi;nfort and refrefli the Mind, and to minifter the beft Antidote sgainft Book L OfjESUSCHRIST. 5" againft all manner of Difficulties ; for fuch is a good Confcience, and a well-ground- ' Joh.m.21. ed Confidence towards God, which is its infeparable At- tendant. g. The more a Man knows , and the better thofe Subjeds are, upon which his Studies have been em- ployed, the heavier (hall his Account be^ unlefs his Pie- ty and Virtue be proportionably eminent and exem- plary. So little reafon have we to be exalted with our Attainments ; and not rather to fear more, as we improve more in Knowledge. And what Improve- ments indeed can poflibly be fo great, as to juftifie our being proud of them ^ For no Man can ever want this Mortification of his Vanity, That what he knows is but a very little, in comparifon of what he ilill con- tinues ignorant of. Confider this, and, inftead of boaft- ingthy Knowledge of a few Things^confefs and be out of Countenance for the many more which thou doft not underftand. And why fo forward to prefer thy felf be- fore others, when there are fo many Perfons , whofs Learning and Skill in the Rules of Living, give them an undoubted Right to be prefcrr'd before You ? If you would attain to ufeful Learning indeed,- learn to conceal your Attainments, and be content that the World fhould think meanly of you : For Lowlinefs of Mind, and not thinking of a Man sfclf .more highly than he ought to think, is the moft difficult , but withal the moil profitable LelTon j and the preferring others be- fore our felves, is a Point of true Wifdom and high Perfection. Nor ought our Opinions of this kind be changed, though we fhould fee anotherguilty of fome egregious Folly, or very grievous Wickednefs ; fince we our felves are Men of like Paffions and Frailties j nor can we tell how long our own Virtue may con- tinue unfhaken. Remember then, that Infirmities are common to all Mankind , and fo remember it, as to perfwade your felf^ or atleaft to fufped, that thefe are B <^eak ^^ flDf tl^e imitation Book I. dealt to Thee in as plentiful a meafure, as to any o- ther Perfon whatfoevex-. Chap. III. Tbe Doclrinc of Truth. BLefied is the Man, whom Truth condefcends to Teach • not by dark Figures, and Words quickly ^ . forgotten, but by a full and familiarCom- rjaLxcw. 11. i-nunication of it felf. Happy fhould we be, could we but fee things as they are, free from the Errors of our fond Opinions, and the falfe Eftimates we form from thence. How high a Value do we fet upon the Knack of Diflinguifliing and Difputing nice- ly, in Matters hid from common Apprehenllons ,• but Matters too, which to know nothing of will not ren- der a Man's Cafe one whit the worfe at the Day of Judgment ? Egregious and Elaborate Folly ! which overlcoks ufeful and necelTary Points, as Things not worthy our PvCgard • and bends our Induftry to find out thofe, which either, turn to no Account, or what is worfe than none. Thus taking pains to pfalmzxv. ^^ Ignorant at laft , and verifying, in our own felves^ the Prophet's Defcription of the Heathen Idals, SNhich have Eyes, ^.ndycijcenot. Why iliould we then, with fuch eager Toil, ftrive to be Maders of Logical Definitions, or what do our abltraded Speculations profit us ? He, whom the Di- vine Word inltruds, takes a much fhorter Cut to Truth ; For from this Word alone all faving Know- ledge is derived, and without"This no Man under- llands_or judges aright. But he, who reduces all his Studies to, and governs himfelf by this Rule^, may eija^ Book I. of J E $ u s C H R r s T. 7 eftablifh his Mind in perfed Peace, and reft himfelf fecurely upon God. O Thou whofe very Eflence is Truth, unite me to thy felf in perfed Love ! Varie- ty of other Subjeds tires and diftrads my Soul ; in Thee alone I find the Sum of all my Wiflies and De- fires. Should all our Teachers be for ever dumb, and this great Volume of the Creatures continue fhut to me, WQ might difpenfe with all the reft ; if thou wouldft vouchfafe thy own Information , and teach us by thy Self. The better acquainted any Man is with himfelf,the more he converfes with, and retires in his own Breaft, and the lefs he wanders abroad.and dwells upon things without him ; the more extenfive and fublime is his Knowledge ; and the eafier attained. Becaufe this Man receives, and is direded by, a Ray darted from Heaven into his Soul. A Mind fincere, and pure, and firm, is not diverted by Multiplicity of Objeds. For the Honour of God is its conftant Aim ; and, having but one End to purfue, it is in perfed Peace and U- nity with it felf, and does not divide its Thoughts with Vanity and Self-love. For what can be a greater Hindrance than our own ambitious and ungovern'd Paflion ? A truly good and pious Man firft orders and difpofes all his Bufinefs regularly, before he enters upon the Execution of any Deiign : He fufFers no vicious Inclination to divert him, but makes every Undertaking fubmitto theDidatesof Reafon and Re- ligion. The fharpeft as well as nobleft Conflid is that, wherein welabour to gain a Conqueft over our felves^ and this fhould be our principal and conftant Care, to get ground every Day, by bringing our Paffions more and more under, and becoming more mafterly Pro- ficients in Virtue and Goodnefs. Nor may we fuppofe any fo exalted Degree of Vir- tue, that it fhould ceafe to be a State of Proficiency ; for fwjch is the Condition of Mortals, chat their utmoft B z poffi- 8 aPf tfte gimttation Book i. poflible Perfedion in this Life,is ever embafed with an Allay of Impcrfedion ; and their brightefl: Notions clouded with fome Confufion and Obfcurity. But in the Study of ourfelves we arebeft capable of avoiding Miftakcs , and therefore a true Senfe of what wc are, and that Humility, which cannot but proceeed from fuch a Senfe, is a furer Way of bringing us to God, than the mod laborious and profound Enquiries after Knowledge. Not that Learning is in its own Nature blameable ,• for the Underftanding of any thing what- foever, as confidered fimply, and as it really is, ought to be acknowledged commendable and good ; the Gift and Ordinance of God ; but the Danger is, when we give this the Precedence in our Efteem, before things abundantly better; I mean, a good Confcience^ and a virtuous Converfation. The true Reafon then why, in an Age where Learning is had in univerfal Admiration, fo little Profit is made ; and both Error and Vice do, notwithftanding, fo wretchedly abound, is, in Truth, no other than that Men generally miftake their main Bufinefs and proper Excellence. They had rather cultivate their Parts than their Manners, and account it a greater Accomplifhment, to Know much, than to Live well. Oh ! Would Men but beftow half the Pains in root- ing out Vice and planting Virtue in its ftead, which they are content to throw away upon captious and unprofitable Queftions, and the Of pofii^ I Titn. W. lo. ^^ ^y Science, faljly fo called ; what a blet fed Reformation fhould we fee ? Then would not the Vulgar, and Meaner Sort, abandon themfelves to fuch (candalous, brutifh, and abominable Wickednefs ; nor would the Men of Senfe, and Learning, and Qua- lity, continue fo profligate and dilTolute in their Man- ners ; and blemifh, as they do, their Honour and At- tainments, with (hamelefs and licentious Impurities. Surely this could not be, did men but conlider at all, that Book I. of Jesus Christ. 9 that a Day of Judgment there will come, wherein Mea- fures will be taken very different from ours , when the Enquiry, upon which our Affairs muft all turn, will be, not how much we have Heard or Read , but how much we have Done ,- not how Eloquent our Expredions, but hew Pure and Devout our Lives ; how much our Manners, not our Capacity or Breed- ing, our Wit or Rhetorick^ diftinguifhed us from com- mon Men. But if the Credit and Honour of the thing were the only Confideration, yet even thus, Where is the Fruit of all this mighty Toil ? What is become of all the Eminent Divines, Philofophers, Lawyers, Orators, Perfons celebrated far and near juft at the time when they lived and flourifhed ? but now fomebody elfe enjoys the Gains of all that Learning and Fatigue ; and 'tis odds, whether he that lives upon their Labours, ever fo much as fends one Thought after them. Thefe Men, fo eminent in their refpec^tive Profeffions, no doubt, thought themfelves confiderable in their own time ; but now that time is gone, and they are loft in univerfal Silence : Their very Names buried as deep as their Bodies ; and the one was fcarce fooner out of Sight, than the other out of all Mention and Remembrance. Ah wretched Men .' How have you been deluded? How fhort and withering a Good does that Fame and Reputation prove, which you vainly promifed your felves would be Eternal ; always frefh and flourifhing;, always precious in the Mouths and Memories of Po- fterity ? But this, and no better, is the Condition of all worldly Honour. Oh ! had you but been equally careful to improve in Piety, and rendred your Virtues as eminent as your Learning, your Studies then had not been fruitlefs ; but followed with a Recompence which would not thus have forfaken you. But this is the fatal Error of our Age, that infinite Numbers are deftroyed by unprofitable Knowledge, They lay B 3 them- lo €>( ttft gimttatiott Book I. themfelves out upon Subtleties arid Curiofities, which turn to no Account ; and the only Thing, which can make them amends at lait. Religion and the Service of God^ that they give themfelves no manner of Trouble about , but flight as not worth their Care or Thought. The great Occafion of the Fantaftical Opinions^ and dangerous Corruptions^ with which the World is pefter'd, is certainly this. That Men propofe no end of their Studies but to be great, and to have other People think as highly of them, as they do of themfelves,- and becaufe of all things, they detell Hu- mility, and a Submiffion to Truth , God gives them the due Reward of their Vanity, and fuffers them to be feduced by their own Abfurdities and Rom. 1. 21. Imaginations, But if we would be Great, let us take the proper Courfe for it : For, None is truly fo, but he that abounds in the Love of God, and in Good Works ,• None is truly fo, but he, who thinks modeftly of himfelf, and is got above the Tem- ptations of Ambition and Vain-glory. The Man who is Wife to purpofe, is he, who counts ail that this World can boait of, but Drofs and Phil. m. 8, Dungy that he may win Chrifi, And he is an expert and learned Man indeed, who hath learnt to give the Preference to God's Will, before his own ; who refolutely complies with His Commands, and as refolutely denies his own Inclinations. CHAP. Book I. of J E s U S C H R I S T. n C H A P. IV. Triichnce in our Behaviour, BE not too bafty in hdicvlng every JVord^ nor the Su^*- geftions of Euer/ Spirit, buc consider coolly and Icifurely^ and make a Confcience of giv- ing your Credic with due Caution. Men -P^^'^xiv. 15. are much more prone (the greater is the '^ ^^* ^' Pity ) both to fpeak and believe ill than well of their Neighbours. This is our Infirmity and Uahappinel^ : But a good Man will conlider and make Allowances for it ; And the efFed of this Confidera- tion will be , the difpending his Affenr, 'E^*^^^-''-'^^-'^-.4- and neither believing all he hears^ nor officioufly re- porting all he believes. It is an Argument of great Wifdom, to do nothing rafhiy j nor to be obftinate and inflexible ^ -, ..:.^ in our Opinions.' And the Cauticufnefs I ^^■•"f^v'i: juffc now recommended , in crediting and fpreading Reports, ic a neceffary Branch of the fame Perfedi- on. Advife in your Affairs with wife and good Men • and think it more for your Reputation^ to be inftrud- ed by thofe who underftand better^ than to aA upon your own Bead. A Virtuous Life makes a Man pru- dent in God's Efteem ^ and gives true Condud and Experience. The more* £-<^*''^^-xi^-M. humble and obfervant we are to His Directions , the better we (hall behave our felves^, and the greater Sa- tisfadion and Peace of Mind we fhall find refalting from all we'do. B 4 CHAP, 1 2, ^t tlie 9JmttattOtT Book T. Chap. V. Of Reading the Holy Scriptures. TH E End we fliould propofe to our felyes in this Study, is thedifcerningand difcovery of Truth, not the obferving Quaintnefs and Pre priety of Ex- predion. That Book of God indeed fhould be perufed with the fame Spirit and Temper by which it was di- (Stated. And as the Holy Ghuft intended the Profit of Mankindj more than Nicenefs of Words Row. yv. 4. jjj^^ Phrafes. fo fhould we aim at grow- I Cor. II. 1,4. . , T^ IT -r ^ mg better Livers^ rather than wiler, or more accurate Speakers^ by what he hath delivered. To Perfons thus difpofed^ the plainefl: and moft pious Parts of Scripture will minifter a Delight , equal to thofe which are more myfterious and fubllme. The Authority and Skill of the Pen-man fhould be of little weight with us • nor matters it, whether he were one of great or mean Attainments ; for the Love and De- fire of Truth is the proper Motive to Study ; and the Subftance of what is fpoken , not the Perfon who fpeaks, ought principally to be confider- iP^f.i.i^.iS. ed. JUfleJlj is gr.fs, bin the word of the Lord abideth for e^er ^ and this Word fpcaks to us in different manners , without any partial Refped of Perfons. One great Inconvenience in Reading the Scriptures, is our own vain Curiofity. We lofe much of the Be- nefit, which might orherwife be gathered from them, by pretending to nice Difquifitions of difficult Points ; and labouring to bring to the Standard of our own imperfed Reafon, what we fhould be content to re- ceive with the Simplicity of an humble Obedience, and place to the Account of Divine Faith. If yoa would Read then , and profit by that Reading, you ■' ' '- niufl Book I. ofJ^susCHRiST, 13 muft do it with a fubmiflive and humble^ afincereand teachable Difpofition of Mind ,• and account it a great- er Excellence to believe what God hath faid^ than to afFed the Reputation of Learning,by Singularity ofQ- pinions^ and a bold Attempt to bring down all he fays to your own Comprehenfion. If in fome things you find occafion to doubt or difbruft your own JudgmentjCon- fult wife and Holy Perfons, and fubmit patiently to hear and be inform'd by them. Nor let a vain Conceit of your own Abilities pro- ^^clus. viii. duce Contempt of the Aphorifms and Pa- ' ^* rabies of the Ancients. For^ be well affured^ they were not uttered at all Adventures ; but they, who delivered thefe Proverbial Sentences, knew them to be the Refult of long and Judicious Obfervation. Chap. VL Of Inordinate Affe^ions] TH E Moment a Man cherifhes any immoderate Defire , he feels a Tempeft rifing in his Soul. Pride and Covetoufnefs never fufFer us to reft , but the Poor and Lowly in Heart, the Humble and the Con- tented, enjoy themfelves in a profound and perpetu- al Calm. He that is ftill in conflid with his Paflions, and hath not yet attained a Compleat Vi(5l:ory over them, is eafily tempted, and often finds himfelf over- born by things not worth his Concern. For the re- mains of a Carnal Spirit, and the ftrong Tendencies to Pleafures of Senfe, will not fuffer a Man, without great Difficulty, to draw his Mind off from Worldly ^Affedions. And therefore, while he is endeavouring to do this , he endeavours it with fore Travel and Pain j commits a Vioknce upon himfelf;, and is pro- voked T4_ €)f tf)t 3|mttatton Book L voked to Anger and Indignation againfl: all that op- pofes him in fo laborious an Undertaking. ^ But if he indulge thofe Defires^ and fucceedinthem, the Confequence is worfe this way than the other : For then he is ilung with Remorfe for his guilty Com- pliance^ and difcontented to find ;, that the Gratify- ing his Inclination does not yield the Satisfadion he promifed himfelf from it. This convinces him by fad Experience, that true Peace and Content is never to be had by obeying his Appetites, but by an obilinate .Refiftance of them. And fuch Peace cannot be ex- pected in the Brealt of any Senfual Man ; for it is the- Peculiar Portion and Happinefs of a Soul raifed above the World, a zealous and devout, a mortified and refined, and heavenly Difpofition of Spirit. Chap. VIL Directions for avoiding Fride^ and Vain Confidences. ^fTp^O put our Truff in Man, or in any other Crea- .^.i|L,^.fure, is moft :^gTegious Vanity. Think it not 'll-/.'jj, > . below YOU, to fubmic to the meaneft : -iiaiDrf*- goo(4)Qfjices for the Service of your Bre- thj^i^^tniaad the fak^^^^qf Jefus Chrift j nor count it any "-S^grrie. rp; be,tl3pug'ht\Poor and Mean in this World : .jp,9j'QVrQwqiEndga,vqu^ and faithfully j and _uev.^,J',dpuf)t of Gp4f A - Depend not upon •^r,-.; n:,, : • jo.ur ownAVafdom , and place not any :['^'MkN^\v/,^^'^^^^^^^A^ ^%^ .%^^'^^^%m^^P' living : • f!p^,^,iv;5;V 'but let yQu?;whole',TruftieJt^^^ntirely up- Lf^^Y ;4oy^/?.i^^4 i^M^.^^ '-^^.^ 5ff^^^^ ^^'^ gi'Vtti Grace to the Htim-ble,^ 2Lnd cpcaheih tSo/^.-who are con tent -to al?^^fe thcmfchcs^ Boaf Book I. of J E s u s C H R I s T. 15- Boaft not of Riches^ becaufe they are in your pre- fent poffeffioxT ; nor of Friends^ becaufe they have Power and Intereft j but if you will glory, glory in God, who is able to give all Things, and willing to give that which is better than all, even Himlelf And why fhould the Strength and Beauty of your Perfon puff you up with Pride, when it is in the Power of a veiy little Sicknefs, to bring upon you extream Weaknefs, and Odious Deformity ? If you be inclined to value your Wit and Addrefs above due meafure, remember from what Hand theie come , and do not provoke the Giver by abufing the Gift. Fancy not your felf better than your Neighbours, for fear God, who knows what is in every Man, think the worfe of you upon that account. Nay, value not your felf even for what you have done well, for God judgeth not as Man judgeth ; and what we often are highly fatisfied with , he fometimes thinks not fit fo much as to approve. If you be confcious of any thing good in your felf, think that the fam.e 01 better Qualities may likewife be found in others : For while you allow Their Excellencies, it will be no difficult matter to preferve a modeft Opinion of your own. There can come no harm of fuppofmg every other Man better than your felf,- but the fappofing any one Man worfe than your felf, may be attended with very ill Confequences. The meek, fays the Scripture, ^ refrefied' in the mul- Pfal. xxxvii. titude of Peace ; but the Proud in Spirit ^f"*- ^^ii- is like a troubled Sea, perpetually tofl: and driven by the fierce Commotions of Anger and Emu- lation, and Envy, and Difdain , which never fuffer him to be eafy and compofed. CHAP. 1 6 sDf tfte gimitation Book i. Chap. VIII. xigainft too general an Acquaintance , and inconve- nient Freedoms in Converfation, OT^en not thine Heart to e^uery Man^ but make choice of prudent and religious Perfons to difclofe thy Affairs to. Frequent not the Company Eulus.vm.i^. Qf young Men and Strangers ; Flatter not the Rich_, neither affed to be feen in the prefence of great Men : but affociate thy felf with the Devout, the Virtuous, the Humble ,• and contrive that thy Difcourfe be profitable. Defire not the intimate Ac- quaintance of Women ; hut, inftead of thy Conver- fation, let them have thy Prayers : and recommend the Prefervation and the Reward of their Virtue to God. Converfe as much as may be with God, with his holy Angels , with thy own Confcience ,• and complain not for want of Company, nor think it an Unhappinefs to have but few Acquaintance , when thou haft fo good Company as this always at hand. Our Charity indeed fhouldbeuniverfal, and extend to all Mankind : but it is by no means convenient, our Friendfliips and Familiarities fhould do fo too. We often finely ^hat a Perfon altogether unknown to us, comes recommended by a good Character, which makes us paffionately fond of his Acquaintance ,- and yet this very Man, when better known, lofes the great Opinion we conceived of him before, and grows palled and fiat upon our Hands. And this we may be fure is no lefs likely to prove our own Cafe ; For the Perfons, with whom we hope to ingratiate our felves by a freer Acquaintance, frequently difcover fome ill quality in us, which makes us lefs acceptable. And therefore, in Prudence and Tendernefs to our felves and others both, we fhould be fparing in our Intima- cies: Book L of J E s u s C H R I s T. 17 cies ; bccaufe ic fo very often happens^ that the more perfedly Men are underftood^ the lefs they are e- fteemed. Chap. IX, OleJience and a State of Siilje^iortj, IT is a very valuable Advantage to live under the Diredlion of a Superiour, and^ whatever the Ge- nerality of Men think of the Matter, more difficult and hazardous to Command, than to Obey. Many fub- mit, more out of Neceffity, than out of any Principle -of Duty or Choice; And, tofuchasthefe,thisisaState of continual Torment. All they do is againfl: the Grain, attended with conftant Murmuringsand Com- plaints ; The Life of Slaves and Brutes, and not of Men, who ftiould ad with a Spirit cf Freedom. And this Native Liberty no Inferior attains to, till he have learnt to obey heartily, for God's, and Confcience fake. Whatever Poft you form an Idea of, none will give you Ouiet and Inward Content, equal with that of a State of Subjedion : Many have fed themfelves with fond Imaginations, hovv^ happy they fhould be, if they could change their Condition for a higher ; but few, if any, who have adually made the Expe- riment, have found themfelves at all the happier or cafier for it. 'Tis true indeed, every Man's own Judgment is the proper Rule and Meafure of his Actions \ and hence it comes to pafs, that we are all beft afFeded to them who are of the fame Opinions with our felves. But *tis as true, that if God rule in our Hearts, we ihall not think much to recede from our own Senfein fome Cafes, when Peage and the Publick Good may be pro- moted ^f tt)t imitation Book l moted by fuch Conceffions For who is fo abfolutely and compleady Wife, that nothing elcapes hisKnow- ledge ? If thenoar Knowledge be but partial and im- perfed, tis but reafonable we fhould not abound too much in our own Senfe, but allow a fair Hearing at leaf!: to thole who differ from us. And in fuch Cafes a Man gains a great Pointy when he knows himfelf in the right, and yet in Tendernefs and Charity, can comply with the Infirmities or Miftakes of others, rather than offend God, by being too tenacious of his own better Judgment. I have frequently been told, That it is much fefer to take Advice, than to give it. For a Man may have confidered and determined well ; and yet there may be fom.e C^fes, which may make it reafonable to de- part from that Determination, and give our felves up to be determined by other Perfons. And when thefe Cafes happen. To refufe fuch Compliances, manifeft- ly betrays our own Self-conceit, and is not Conftan- cy, but Obdinacy of Spirit. Chap. X. Few Words are heji, DEciine Crowds and Company as much as conve- niently you may. For frequent Difcourfe, even of News or indifferent Things, Vv^hich happens upon fuch Occafions, is fometimesan Obflrudion to Virtue, when le-^ft intended or fufpeded foto be. The World and its Vanities eafily take hold of us, and our Minds are enfnared and captivated, before we are aware. How often have I found reafon to wiili, that I had not been in Company, or that I had faid nothing, when I v/as there ? If we examine, how it comes to pafs, that Book I. of J E S U S C H R I S T. T^ ' — — — —M that Mutual Converfation gives fo great Delight^ not- withfcanding we fo feldom enjoy that Pleafure with perfed Innocence ,- the true Account^ I think is this. That we find our felves diverted by Difcourfe^ and unbend our Thoughts from feverer Studies : That what we defire and are moft fond of, or what we have the greateft Averfion to^ lies uppermoft in our Minds ,• and therefore we propofe fome Eafe in dif- charging our felves upon thefe Subjec5ls. But how very feldom do we find that Eafe we pro- pofe by doing fo ? For this outward Confolation mightily takes off from that inw5ird and Spiritual Sa- tisfadion^ in which true Happinefs confifts. There- fore it is our Duty to Watch and Pray^, and to fill up the empty Spaces of Life^ with thefe holy and reti- red Exercifes. And, if at any time the Refrefhments of Company be chofen, and convenient i a. ftrid Guard fhould be fet upon cur Tongues^ that they ut- ter nothing amifs ; but improve thefe very Diverfions to the Edification of our felves, and them that hear us. Impertinent and lavifli Talking is in it felf a ve- ry vicious Habit, and a wretched Hindrance to our Spiritual Proficiency. And thefe two Confiderations ought to make us extreamly cautious in our Conver- fation. But it is the Privilege of Virtuous and Reli- gious Difcourfe^ that Piety and Goodnefs are won- derfully promoted by fuch Conferences. And then efpecially, when Perfons of the like Heavenly Spirit and Temper frequent one another's Company, with a Defign of improving by it, ^M^ fp^ /^/t tf)z imitation Book i. C H A p. XL Of Peace of MinJj and a Dejire of Improvement. MEN might live quiet and eafy enough, if they would be careful not to give themfelves trou- ble, and forbear meddling with what other People do and fay, in which they are no way concerned. But how (hould he be eafy, who makes other Mens Cares his own ? WhoinduftriouflyfeeksDifquiet, and when he might reft in Peace within Doors, goes abroad to invite and fetch Difturbance home to his Houfe? who takes fuch Pains, and fpends fo much Time to enquire into the Affairs of Neighbours and Strangers, altoge- ther foreign to him^ and feldom or never defcends in- to his own Breaft, that he may examine and under- ftand himfelf? Blejfed are the Meek, fays Maith.^ V. s. j.j,g Scripture, for they (Imll inherit the Earth Jja.xxix. 19. ,j^ /-/ r 1 ' ^ ' 1 r 1 peaceably y and mcreaje their joy m the Lord, And whence is it, think you, that fome Holy Per- fons can fo perfedly abftrad themfelves from the Con- cerns of this World, and find fuch fatisfadlion in their Divine Retirements, and Solitary Contemplations ? From hence, no doubt ,* that they have made it their Bufinefs to mortify all earthly and fenfual AfTedions, and fo have devoted themfelves entirely to God, and are at liberty to attend upon Him without Diftradion. But we find the Cafe muchotherwife with us, becaufe our Paflions interrupt our Piety, and the Tranfitory Things of this World continue tenderly to afFed us. ^ We feldom gain an entire Conquelt over any one ill Habit \ nor are we zealous to make every day we live a Step to higher Degrees of Virtue. This is the reafon why we are fo cold and infenfible, or at beft, but lukewarm and indifferent, in the Exercifes of Piety and Private Meditation. Wer^ Book I. of J E S U S C H R 1 s T. zi Were we but, as we ought to be, dead rothe World and our own Lufts , difentangled from thofe Chains and Snares within ^ that hamper and keep our Sdu^s down to Matter and Senfe,then (hould We ah'b rehfh Atls of Devotion^ and be ravifhed with marvellous Joy^ when our Thoughts are fixed on God and Hea- ven. The only^ or the greateft Bartothefe Spiiitual DelightSjproceeds from Paffions unfubdued,arid from our own Sloth^which cares not to encounter DilJicul- ties,nor afpires to the Perfection of the Saints. Hence is that Tamenefs and Dejedion of Spirit^ fb vifible, lb fcandalous, when any little Misfortune comes a- crofs us : Hence our vain Confidence^ and anxious Care, which feeks and depends upon Human Helps and Remedies^ and neglects God^ cur only fufficienc Refuge and Deliverer. Would we but quit our felves like Men, and refo- lutely ftand our Ground, we fliould not fail of Suc- cours from above. God is always ready to iirengthen ihofe who ftrive lawfullvjand place their Hope in the Adiftance of his heavenly Grace : He means our \tiy Hardfhips and Dangers for our Good ^ and engages us in new Conflicts and Temptations, that he may make our Victories more glorious, and qualify us for a brighter Crown. If we content our felves with the Obfervance of the outward Duties only, and fuppofe this is the utmoftPerfedion neceffary for us , we bring Religion into a very narrow Compafs^and may quick- ly get to the End of ic. But alas ! the Main of our Bufinefs lies within : The Axe mall be laid to the Root of the Tree, and our Senfual Appetites quite cut down, before we can attain to true Plealure in llolinefs, and a Peaceful Serenity of Mind. Vv'ould we but impofe upon our felves the Task of Mortifying a frefh Luft, and conquering a vicious Habit every Year ; even thus in a little time wemighc attain to fomePcrfsdion, But alas! we often take tne 2^^ m tl)t imitation Book L dired contrary courfe ; and are generally more wary, more devout^ more zealous to do well, and to avoid evil^when we firft enter upon a Religious Life, than after we have fpent fome time in it. The Fervor of our Affedion, which ought in Reafon to grov/ every Day ftrongerand brighter, cools and goes out again; and we reckon it a great matter, if our Zeal can be kept up to the fame warmth, which we felt at its firft kindling. We are too tender of our Eafe, and loth to put cur felves upon the ftretch : Whereas , would we but ufe a little Severity, and fubmit to fome Vio- lence at firft, that Trouble would quickly wear off; and ail our Prcgrefs in Virtue be, not eafy and to- lerable only, but even a delight, and wonderful fa- tisfadion to us. 'Tis hard, I own, to part with our old Friends, and to unlearn Habits to which we have been long accuftomed : And harder yet it is, to enter into a for- mal War with our own Inclinations^ and obftinately deny whjt we eagerly defire. But if we do not con- quer fmaller Difficulties, what will become of us, when affaulted by greater ? If we do not refift our natural Propenfions at firft, before Inclination is ftrengthened by Cuftom, the Enemy will gather Strength ; every Day's Pradice is a fredi Reinforce- ment,- arid the longer the delay, the greater will be the DiOiculty. O think of this in time, and confider the happy EfFedsofan early and ferious Piety :What Peace, what Triumphs to our felves ; what Joy to others, to God and Chrift, to Angels and Good Men you will certainly procure, by behaving your felves gallantly in this Spiritual Warfare. This fure will balance all the Hardfhips of Virtue ; reproach your Cowardice and Sloth, provoke and inflame your Di- ligence and Courage ; and make you zealous, refo- lute, impatient to grow in Grace^ and advance eve- ry Day in Spiritual Perfeftion, CHAP, Book L of J E S U S C H R 1 S T. X3 C K A p. XIT. The Advantage of Affli^ions. IT is good for me that I ha'ue heen hi Trouble ^ fays Da* "vlcL Nor is it Dd^^ils Cafe alone^ for many Men have reafon to blefs that Pro- ^^^^-'"^ ^^^^' vidence, which fendsCroffes and Calamities upon them. Thefe bring a Man's Thoughts home^ put him upon Refledicn, and help him tp undeiftand himfelf and his Condition. They fhevv him, that he is in a State of Exile and Pilgrimage^and forbid him to i^t up his Hope and Reft, in a ftrange Country ^vvhere he is no better than a Sojourner. Nor is it thus with thofe Sufferings alone, which the immediate Hand of Heaven inflii5ts ,• but even thofe whereof Men are the Inftruments : The Injuries and contumelious Ufage, the Calumnies and Cenfares of them who fpeak and think ill of us, bring their Prcfij; with them too j even when moftwrongh;!, nioft un- deferved. For thefe oftentimes are anoccafion of re- ctifying our Meafures, as bringing us to a jufter and more modeft Opinion of cur felves : They cure our Ambition and Vain-glory, and convince us how vain a thing it is, to thirft after Reputation and the Praife of Me;n, when even Innocence and Goodnefs cannot proted us from Slander and Reproaches. They teach us to fet a due value upon the Teftimonvof curovvn Coqfciences, and the righteous Approbation of God,, the Searcher of Hearts , when tha:,which he will nrc fail to commend and reward^canno: cfcape the Con- tempt and Condemnation of the WorlJ^ nor prevail for fo much as fair Quarter , from our miftaken and injurious Brethren. It is therefore both our Duty and cur Wifdom, h entirely to place our Happinefs and Expectations in C 2 God ^4_ ^f t'ht ^jniitattOIT Book I. Goi alone, that we fliall not need to be extremely fc,Ucitous for many outward Comforts , ci feci our felves deftitu^e, or much dt jCc^icd^ when any of thefe happen to fail or forfnke us. l^or whcii a well-difpo- fed Man is oprrefTed with Sufferings and Teniprati- ons^ or perplexed with evi! Thoughts, he then feels experimentally, how neceffkry the Divine Affiftance is^ and how little he is able to do or endure without it : Then he is touched with inward Remorfe, then does he groan in fecret^ and in the anguifh of his Hearty pour out his Requeits for Relief and Delive- rance : Then even Life it felf becomes a Burthen.,and Death defirable; as that which will tranflate him from this Valley of Tears and Corruption^ to a Life of Im- mortality with his God and Redeemer. In a word^ Such Circumftances as thefe are more effectual than ten thoufind Arguments, to convince him by his own fenfible Experience, that perfed Security, and en- tire Satisfacftion are not fo much as confident with the Condition of Man in this prefent World, and there- fore we mud: be content to wait another and Future State, which alone deferves our AfFedions, becaufe It alone can make us truly and compleatly Jiappy. Chap. XIIL Of Refijling Temptations, SO long as we conti-nue in this World, we muft not flatter our felves with an Imagination fo vain, as- that of being exempted from Tribulations and Tri- :iob vli. r. als : Thefe are fo infeparable from. Morta- 6v. ixx. jity, that Job calls the Life of Man a JVar- ^'^^Z- fuve^ or Vhce of Exercije. It highly con- cerns every one af us upon this account^ to take great Cars Book I. of J E S U S C H R I S T. 25- Care for managing himlelf under his Tempracions,- to watch and pray diligently , as being duly fenlible that he hath a watchful Enemy to deal vvich^ one who will not fail to take all Advantages of De- ceiving;, and who goes about continH.dl/^ fttk- ^ ^'^' ^- ^• ing -whom he may de-vour. Nor muft our Attainments in Virtue difpofe us to remit of this Care^ for Virtue is no abfolute Security ; No Man is fo perfed, fo holy, as never to be affaulted, or out of the reach of this Adverfary. We may defend ourfelves againlt his At- tacks^ but ftill attack'dj we mult^ and molt certainly fliall be. Now tho' there be great hazard and uneafinefs, yet is there likewife great Profit to be made^fcom Temp- tations ; particularly as they contribute to the hum- bling our Mindsj to the purging off our Drofs, and the making us wifer by fuffering. This is the rough Way to Happinefs;, which all the Saints of God have traveli'd before us^and by it at laft were fafe conduc- ed to their Journey "s end : And they who fell oj(F, and were diicouraged at the rugged qefs of the Paliage, are all Reprobates and Calt-aways. No Order or Pro- feffion of Men is fo (:icred;,no Place fo remote or Ibli- tary^ but that Temptations and Troubles will find them out^ and intrude upon them. Nor ought it to ieem Itrange^ that thefe fhould haunt and puriue us cloie^at all Times and Places; lince we ourfelves carry about us the very Mattrer of our Temptations, and can never run away from that in- born Concupifcencc^upon which they work;, and from whence they take occafion to deftroy us. This is the Account we may reafonably give our felves, why there fhould be fuch an uninterrupted fucceffion of Temp- tations and Miferies, and why one Trouble fhouLd prefs fo hard upon the heels of another. For how in- deed can it be otherwife ? fmce with our Innocence we bit our Safety and Happinefs.and muft be born to C 1 Trou- 2.6 Medi- . ^ ,. Mil .' o T 1 cinapuratur. And this will be more maniteit^if we ob- Cum mala ferveby whatMethodsandDegreesTemp- perlongasin- tations grow upon us.The firft thing that ^'^^^^^e mo- prefentsit felf to the Mind^is a plain fin- gle Thought; This ftreight is improved into a ftrong Imagination ; Tliat again enforced by a fenfibie De- light ; Then follow evil Motions^ and when Thefe are once ftirred.there remains nothing but the Aflent of the VVillj and then the Work is finiftied. Now the firft Steps of this are feldom thought worth our Care^ fometimes not taken notice of; fo that the Enemy frequently is got clofe up to us^ and even within our Trenches^ before we obferve him; and we have loft the Day for want of defending our felves^ while he v/as in a condition of being 1 efifted : For the longer we defer the Engagement,, the weaker we grow^and the more our Adverfary gathers Strength. The Seafon of thefe Tryals is various and uncer- tain. Upon fome they are feverer prefently after their Converfion^ upon others towards the latter end of their Days. Some have them fo thick repeated, that their whole Life is one continued Conflid; and fome again have but very few and gentle Trials : All which different Cafes are ordered* by a Juft and Wife God^ who knows what each Man deferves^and what he is qualified to undergo ; and weighs all Cir- cumftances fo juftly, that his feveral Difpenfations are conftantly fubfervient to the Salvation and Hap- pinefs of his chofen Servants. Let us not therefore defpair, when Temptations befet us; but excite our Zeal^ and pray to God more fervently, that he would be our (prefent Help and C 4 Re- i8 ©f tfte 'Jimttation Book I. Retuge in all ouiTroubles : and, as St.Faul expreifesit. That he jvould 7vith the Tempt aticn alio make a I Cor. X. 13. n J ^ ^ t 1 1 1 I Pet. iv, '^^^'^y ^^ ejc^p^ y it^^t ^-^'^ ^^y be able to bear it. Let us humble cur fehes under the trying Hand of God, and patiently fubmic to his good Plea- fure in all our Tribulation. For thofe Pfalw.xxxiv. yj^Yio do fo, he will exalt in due time^ and ^u've them that he of a metk and a contrite Spirit, By Temptations and AfflidiGns a Man is brought (?.s it were) to the Touch ; by ihefe his Proficiency is meafured, and eafily difcernible: The greater thefe are, t^.:. more acceptable the Sufferer is to God, and the bii^r.ter Luftre they add to his Virtue. For, to be Religious and Zealous in the Service of God, when no UneaHnefs is upcn us j This is no mighty matter. But if we C3n fufFer with Patience and Refignation, and continue fieady in the Love and Service of God,when he afHids and fends Bitternefs into our ScuJs, this argues a noble DiiV^of tion, and prcmifes an extraor- dinary Perfection. Some Perfons have come off with Safery and Fionour in very fharpand trying Inilances, and yet are worited in com.mon and trivial ones.And this Cafe is capi^ble of a very good Improvement ; For thus no doubt God gives Men warning, that they fliould not pre fume upon their own Strength, but humbly take Sanduary inHim,in Matters of Dif- ficulty ; Moved by the Experience cf that Weak- nefs, and Frailty, which hath yielded to flighter and kfs violent Temptations. CHAP. Book I, CfjESUSCHRlST. Chap. XIV. Agahft Rajh Juclgmefit, TUrn your Eyes inward upon your felf; for you can very hardly exceed in judging your own A- dions^ nor be too cautious and fparing in cenfuiing thofe of others. And Cenfurlnv indeed this defei ves to be called in the word Senfe of the word, rather than Judging ; if we confider, not only how unprofitable to any good End, but how liable to infinite Miftakes, and very often how exceeding finful , all fuch Judg- ments are. Whereas the Examining and Judging our own felves is a Work very proper for us ; Such as we are qualified to undertake, and alwa\s turns to good account. We generally determine and give fentence^ juft as we ftand affecled to Perfons and Things ; Our Qwn Paffions and Private PrepolTeflions blind our Minds , and either hinder us from difcernirg the Truth , or from letting it have its due Weight with us. Whereas , if we proceeded from no other Prin- ciple but the Love of God, thofe Matters, which dif- agree with our own Senfe of Things,would beallow'd fairer Confideraticn, and be lefs uneafy to us. But now fomething foreign to the Cafe in hand, either lurking privately in our own Bread , or hap- pening from without, engages and draws our Minds after it. Many People ad upon private Refpcctis and perfonal Interefts, even when leaft fenfible that they do fo. Thefe Men continue well fatisfied, Co long as Things agree with their own Inclination • but are out of all Patience, upon the leaf!: Difference and Contra- didion. And hence it comes to pafs, that good Cor- refpondence is fo often broke, and Quarrels commen- ced between Friends and Neighbours, even Men of Piety and the moft Sacred Profeffions, upon no other • Ground^ 3^ M tf^t gimitatton Book L Ground, than that they do not think and adl: alike. The Reafon of this feems to be, that mighty Af- cendant, which Ufe and inveterate Habits naturally gain upon us. We can very hardly be perfuaded to change a Pradice or Opinion, which we have been educated in, and long accuftomed to ; or to fuppofe, that other Men fee farther into things, than our felves. The Man therefore who leans more to his ownUnderflanding and Study, than to that Principle of Virtue, which fliould difpofe him to an entire Sub- miffion to Chrill: and his Doctrine, is by no means in a condition of having his Mind enlightened by God. For God expects that we fhould be fubjed to Him without any Referves, and thinks it fit, that a Reli- gious Love and Obedience fliould take place of our own Reafonings. Chap. XV. Of Works of Chanty. THis is a conftant and univerfal Rule , That no Confideration of any Advantage, no Regard of any Perfon whatfoever, muft ever prevail with us to do an ill Thing. But the Benefit of a Perfon, who itands in need of our Relief, is oftentimes a fuffici- ent Warrant for leaving a Good Thing undone ; or for changing our Meafures, and chufing to do one GoodThing rather than another. For indeed, properly fpeaking, this is not fo much an omitting to do well, as a prudent Contrivance to do better. But, let the Thing we do be what it will, it is the Principle upon which we do it, that muft recommend it : And, as without Charity, both all we are, and all we do, figni- fie nothing j ioy where this is at the bottom, every thing Book I. ofjESusCHRisT. 3r thing we do, how mean fcever in its felf, is of very valuable Connderation. For God obfcrves by what Springs we are moved, and meafuresour Dcfert, by the Difpofition of the Heart, and not by the Worth of the Gift^ or the Quality of the Adion. The Man then, that loves a great deal, does a great deal j the Man that does any thing well, in that one thing does a great deal : And he dees well, who pre- fers the Good of others before his own private Plea- fure or Profit. That which frequently palTes for Cha- rity, is really no better than a felnfli and carnal Prin- ciple. For how very feldom do Men acft upon other Motives^ than the gratifying their own Inclinations, the doing their own Will, the profped of their own Advantage, the expectation of Return or Reward ; fo confulting the Convenience , not fo much of others, as themfelves ? Now true and perfed Charity fceks net its cnvn Advan- tage^ and if God, in his Bounty, be plcafed to re- compence it, yet this Recompence is not the thing principally in view, but its great Aim and End is the Glory of God. For the fame reafon Cha- rity cnvicth ?2ct j becaufe Envy is a Pafli- ' ^°^' '^^^^■ on proceeding from Selfifhnels and Pride. And there- fore the Man, who ads upon a Principle fo generous, as neither to feek his own private Interef)-, nor to take Satisfaction in himfelf, but places all his Content and Blifs in God alone, is got above Envy, and incapable of fo mean a Pafficn. Charity looks upon God as the Sole Beginning and End of all Good ,• the Source, from* whence it fiows, and the Immenfe Ocean, in which it is fwallowed up • the Perfon, from whom all the Saints derive their Righteoufnefs, and in the Fruition of whom the Reward of their Righteoufnefs confifts. And therefore the Man poiTefs'd of this Principle, fets no undue Value upon himfelf or others ^ He takes no pare of the Merit or Honour to himfelf j He is not pro- 3x €>t tfjZ 31mttattOn Book T. profufe in the Commendation of others, but afcribes the whole Glory of every Virtuous Adion to Him, vvhofe originally and in truth it is. And little need be faid, to fliew, that one thus difpofed, thus perfwa- ded of God, as the Only, the Univerfal Good, mufi: have fet his Heart upon things above. For fure the leaft Spark of this Holy Fire will ferve to kindle in our Breafts the Love of Heaven and Spiritual Joys, and fuffice to convince us, that all here below is full of Vanity, and by no means an Obje(5t worthy our AfFedions. Chap. XVI. Of Bearing voith other Mens Faults, WHen you obferve in your felf or others any thing amifs, which you would fain, but can- not cure, your Duty in fuch Cafes is to endure it, till God fees fit to order Matters otherwife. And a Du- ty this is highly reafonable, if you confider, that pof- /ibly it is much wifer and better, that thefe Faults iliould not be amended , than that they fhould. Ic may be, God permits them for the Tryal and Increafe of your Patience and Humility , without which all our Virtues are of no great regard in his fight. But at the fame time that you ought to bear , you are no lefs obliged to pray againfl: them ; to beg that the ill Example of them may be no hindrance to you in your Chriftian Courfe ; and to implore the Affiftance of his Grace, for the bearing them in fuch a manner, that the Provocations arifing thence may never fhake your Temper, or betray you to any fmful, or fo much as indecent excefs of Paffion. If Book I. of J E S U S C H R I S T. 33 If a Manrefufe to comply with good Advicej or to reform upon Admonitions 2nd Reproofs ; you are notj after thefe Offers of doing him Service have been made and repeated, obliged to contend with him any longer. 'Tis better to commit the v>/hole Affair to God^ and endeavour to effed: that by your Prayers^ which your Difcourfes could not do. Be- feech Him therefore, whofe infinite Wifdom knows how to bring Good out of Evil, that his Will may be done , and his Name glorified ; and that all who Serve and Worfhip him, may be led into fuch Acftions , as moft contribute to thefe Ends , and are well-pl^afing in his fight. And when you have thus difchargeci Your Part, fet your felf refolutely to bear tne greatefl: Infirmities and Faults of your Brethren without any Difturbance. And, for conf :ming this Refolution, remember, that You alfo have man} Fail- ings of your own, by wnich the Patience of other People will have its turn of being exercifed. And if you do, (as certainly you cannot but) fee this ; think how unreafonabie it is, to exped you ftould make others in all particulars, what you would have Them to be , when you cannot fo much as make 3 cur felf, what you are fenfible you ought to be. And, indeed, nothing is more common,than to exprefs ex- ceeding Zeal in amending our Neighbours.and migh- ty Indignation againfl: Ttcir Vices 0^ Imperfedions, while at the fame time wt r -^gled the beginning at Home, and either quite overlook, or Icem hidily contented with our own. We take a pleafure in beiiig fevei-e upon others, but cannot endure to hear of our own Faults. We are furprized and uneafy at the Liberties they take with us, and wonder with what Confidence they can pre- tend fuch Intereft in us j and yet there is nothing fo extravagant, which ,ve do not think we have a Right toexped^ aijd refent it highly to be denied. We fet 34 ^f tlje imitation Book i. up for Reformers, declaim at the Wickednefs of the Agej and are all for fuppreffing and punifhing it by rigorous Laws ^ and yet are unwilling that any Check or Reftraint fhculd be put upon our own Freedoms. This fcewsj how far we are from obfervingthat great Rule of Equity^ the Loving our Neighbour as our Selves 5 and meting to Others the fame meafure, which we are content fhould be meafur'd to us again. Further yet, Suppofmg all Men to be without Faults, fome Excellencies and Virtues muft belofttoo^ What would become of Patience, what of Forgiving and Forbearing one another for Chrift's fake , if there were no Provocations to try our Temper? And fuch there could not be, if every Man were perfed, and did his Duty. But, as the prefent Condition of the World is ordered , God hath furnifhed us with con- ftant Occafions of bearing one another's Burthens. For there is no Man lives without his Failings ; no Man that is fo happy , as never to give Offence ; no xVIan without his Load of Trouble ; no Man fo fufficient , as never to need Affiilance • none fo wife, but the Advice of others may, at fome time or other, be ufeful and necellary for him : And there- fore we fliouid think our felves under the ftrongeft Engagements to comfort and relieve, and inftrud:, and admoniih, and bear with one another. Befides, we fliail do well to refledl, that Afflictions and unea- fie Accidents are the clearelt Ladication of a Man's Goodnefs, and the Degrees of his LTiprovement. For we miftake extreamly, in imagining, that any thing which happens to us from without, is the real Caufe of our doing well or ill ,• Adverilty does not make Virtue or Vice, but exert and draw them into Pra- d:icej it does not change the Mm from what he wasj but only diicover what he really is. CHAP, Book L of J E susCkrist. 35- Chap. XVIL A Reclufe Life. rp] 'H E Man, who deHres to mainta-'n Peace and a JL good Underflanding with c^hsrSj , .uft learn, in order to it, in many Cafes to c:r.\' and f'uhdue him- felf. If then you would keep your rixiurd, or ad- vance forward in Piety and Viuue i^ofTefs your felf entirely with the Notion of your beii^^, no betrc" than a Stranger and Pilgrim only here upon Earth. As fuch, be content to forego the Enjoyments and E- fteem of the World, and to be accounted a Feci for Chrift's fake. For, 'till this be done, Yju are not duly prepared to retire, and enter into a courfe of Life wholly devoted to God and Religion. The peculiar Habit, and Tonfure, and other For- malities, by which Monauicks are ciflinguifh'd from common Men, add nothing to their SanAity, nor con- tribute in the leaf!: to render them what they pretend to be. This can only be done by a Temper as diffe- rent from the reft of the World as their Way of Living: An entire change of manners, and an effectual Mor- tification of their Paflions and Defires. He thai re- treats out of any other Deflgn, but the Service and Honour of God, and the Salvation of his Soul, will be fo far from avoiding Mifery and Trouble, that he will involve himfelf in new and greater Troubles, and become more exquifitely wretched than the Affairs of the World could make him. No body can continue eafie in his own Mind, who does not endeavour to become leaft of all, and Servant of all. Remember then that You come to Obey, and nor to Govern : The State of Life to which you are called, is a State of Labour and Hardftip, and much Suffer- ing ; not of Leifure, and Eafe, and Piverficn, You do not 36 iPf tlje gimttation Book i. not fo properly forHike, as change, your Bufinefs. For this fort of Life is fuch a Tryal of Men, as cheFire is of Gold : And none make good their Polt in it, but llich as are content to humble themfelves^and heartily and chearfuUy fubmit to any Thing for God's fake. Chap. XVIII. Of the Exa77^ples of Holy Men in former Ages, IT will much contribute to our Progrefs and Encou- ragement ia Chriftian Virtues, to keep in View tnofe lively Patterns, which thofe holy Fathers have fet us^whofe Zealand exalted Piety (hone clear in for- mer Generations. For, by obferving the Brightnefs of Their Luitre, we fliall at the fame time difcern the Faintnefs and Dlmnefsofour own Light, and blufh to fmd the prefent Age fo much eclipfed by the unequal Comparifon. Alas ! how poor and mean are our At- t.^lnmencs when put into the Balance v^ith Theirs ! Thofe excellent good Perfons, thofe affedionate Friends and Followers of Chrift, ferved God inftantly^ in Hungerand Thirfl:^ in Cold and Nakednefs,in La- bour and W'earinefs, in Watchings and Fadings, in Prayers and holy Medications, in many Perfecutions an 3 flia rp Reproaches. Blefied God ! how many,how grievous Miferies and IFardfhips did the Apolfles and Martyrs, the Confef- fors and Virgins endure heretofore ! And not They, only, but all thofe bi"ave and generous Souls in the pimitive and purer State of the Church,who made ic the ftudy of their v/hole Lives to tread in theSreps of ihcir meek and fuffeiing Saviour ! Thefe heavenly- minded Perfons even hated their own Lives unto the Death, that they might preferve them unto Life etcr- nai. Book I. OfjESUSCHRlST. 37 • t: — ■ • — - — ^ nal. How very auftere^how entirely mortified, was the Converfation of the ancient Hermits in the Deferts ? HowlongjhowfharptheTemptationsthey underwent? How fierce and frequent theirConflids with the Enemy of Souls ? How conftant and fervent their Prayers ? How rigorous theirAbftinence, how unblemifhed their Chaftity ? How eager their DQfirCs^how indefatigable their Endeavours after higher degrees of Perfection ? How vigorous and gallant the War they waged againft their Vices and rebellious Appetites ? How pure and lincorrupt all their Intentions, how free from any mix- ture of worldly Profped:s , and fincerely fixed upon God and his Glory ? The whole day they employed in hard Labour, the whole Night in Devotion ; From which their very Labours did net hinder them, for even thefe were confecrated too, by the frequent in- termingling of Prayers and holy Ejaculations. Their great Care in a v/ord was. That no Portion (oF the time God gave them in the Body, might be fpent unprofitably : And what they laboured to make an im- provement, their Z^al made a Delight. For Time in their efteem was much too fwift ; and their Devotions (o far from creating Wearinefs, that every Hourfeem'd fiiort, and fnatch'd away thofe Joys too haftily, which they felt in converfing v/ith him whom their Soul lo- ved. Their Thoughts were fo intent, their Captures fb entertaining, fo ravifliingly fweet.that ti;ey became almofl all Spirit,and quit forgot their Bodies, and the Care necelTary for fupporting them in Life. Riches, and Honours, and Grcatnefs, and Friendr., and Relati- ons were now no longer their Concern: How fhould they ? when even a part of their own Ferfons ceafed tobefo^ and providing thofe things, without: which Mortals cannot fubfift, was now grown a Trouble, and, to Perfons fo abftradled from Flefh and Senfe, a painful and unfeafonable Interruption of better and • much more important Bulinefs. D Theft 38 . ^f ti?e limitation Book L Thefe Men, 'tis true, had no earthly Pofiefiions, but they whio were Poor in that refpec^:, were exceed- ing Wealthy in another, rich in the Favour of God, and abounding in excellent Virtues. What they wanted of outward Comforts was much better fupplied by the plentiful Communications of Divine Graces, the in- ward Refreftiments and unfpeakable Confolations of the BlefTed Spirit. Thefe Strangers to the World were intimately acquainted with its Maker and Lord: and, how meanly Ibever they might think of them- felves, or how defpicable they might appear in the Eyes of others, yet in the fight of God they were par- ,ticularly dear, highly honourable, and precious. They perfevered in their Humility, and fincere Obedience, in their Courage and Conftancy, their Meeknefs, and Patience, and great Charity. And by this Continu- ance in well-doing,and contented fufFering,they made daily advances in Spiritual Perfe(5lion, and attained to a wonderful high pitch of Grace and Favour with God. By this exemplary Pi^jty they are become proper Pat- terns for the Imitation of all devout Men in after- A- ges : And though but a few in Number, ought to en- courage and prevail upon us miOre powerfully to rival their uncommon Zeal, than the numerous Examples of negligent and lukewarm Chriftians fhould do , to liacken and fuffer our Piety to grow cold. To thefe we may add the ardent Devotion of thofe Holy Men, v;ho retired from the World into Cloifters and Cells, which, at their firftlnilitution, were Places of great Piety and fcvere Virtue. Their Prayers were frequent and devout, their Emulation in fpiricual Per- fedions noble, their Difcipiineftrid and well ordered •, fheir Obedience to Superiors modeft and refpedful. Even thofe Footfteps of their. Piety ftill remaining, from which their Succeffors have fincefo fcandaloufly degenerated, are fufficient to inform us, that the firlt! Combatants in this Vi ar againft the World and the. Flcfi), Book J. OfjESUSCHRIST. 39 Flefii, were Men of Gallantry, and Juft Renown. But now alas ! how wretched a pafs arc we come to, when it is counted a mighty matter, if here and there one keep himfelf from tranfgreffing the Rules of his Order, and patiently fubmit to thofe Exercifes which his Profeflion impofes upon him ? Oh, what a miferable Age of cold Indifference and wicked Carelefnefs are we fallen into I How are the holy Flames of Primitive Zeal extinguifhed I And in- ftead of being a Delight, how great a Wearinefs, how infupportable a Burthen, are Religious Duties and Ex- ercifes become to us ! How wretched is that Stupidity, how profound that Sleep, which now opprefTes the Spirit of Mankind, when fo many bright Examples cannot prevail with us to (hake off our Sloth and Slum- ber, nor awaken our Souls into any tolerable Con- cern for banifh'd Piety and negleded Virtue ! Chap. XIX. The Exercife of a truly Religious T erf on. THE Life of a Chriftian, who hath dedicated him* felf to the Service of God, fhould abound with eminent Virtues of all kinds ■ that he may be really the fame Perfon, which he is by outward Appearance and Profeffion. Indeed he ought not only to be the fame, but much more, in his inward difpoficion of Soul, be- caufe he profeffes to ferve a God, who fees the inward Parts,aSearchcr of the Heart and. Reins,a God and Fa- ther of Spirits: And therefore, fmce we are always in his Sight, we fhould be exceeding careful to avoid all Impurity,all that may giveOffence toHim,whofeEyes cannot behold Iniquity. We fhould, in a word, fo far as Mortal and frail Nature can, imitate the Blef- D^ ftd 40 €)f tint gimttatton Book I. fed Angels in all manner of Holinefs , fince We, as well as They, are always in his Prefence. To this purpofe it would be expedient , daily to^ renew our Refolutions of living well, and every Mornrng to re« frefh and quicken that Zeal, with which they were made at firft. To beg of God that he would help us, and enable us that Day to begin well ,• To kgin, I fay, for all that we have done hitherto ought in low- Knefs of Mind to feem, and to be acknowledged by us, as nothing. Great Diligence and Watchfulnefs is neceffary , in order to difcharging faithfully what we have intend- ed, and refolved, zealoufly. For if They, who are moft fincere and vigorous in their Purpofes, are yet too often weary, and remifs in th«ir Performances, What do we think muft needs become of thofe who purpofe but very feldom, or very coldly ? 'Tis true, indeed, the Occafionsof our falling off, or fainting in our Minds, are various and many ,• and feldom do we allow our felves in any Omiffion of Religious Duties, without even thus perceiving a vc^ry fenfible abatement and decay of Zeal. The Perfeverance of good Men, in the midft of fo many Difficulties and Avocations, muft be aferibed to God's Favour and Affiftance, more than to any Care and Wifdom of their own. And Good Men have always this Notion of the'Thing, for they depend upon God. for the Succefs of all they do, even of their beft and wifeft Underta- Prov, xvi. 9. j^jj^gg^ ^ Mans Heart de'uifeth his Way. but - the Lord direBeth his Step, fays Solomon: We may con- trive and ad as feems moft advifeable | Ibid. i. But, as the 'very Vrefarations of the Heart ^y which we do fo, are from the Lord ; fo is the Event of our having done it entirely in his difpofal. If at any time a Religious Exercifebe omitted upon the account of fome other Ad of Piety, or fome Work of Charity lat that time inconfiftent with it ,• this Book I. of J B S U S C H R 1 S T. 4i this Qoes us no Differvice^ and the Omiffion is eafily repaired. But if thro' any loathnefs or indifpofition of Mind, if thro' Lazinefs or any voluntary Negled cf ourown, our cuftomary Devotions be palled over • this is from a wicked Caufe, and will not fail to have a very ill Effect upon us. When we keep our Zeal with all our might, and do our very belt, yet even then we fhall find our felves often defective. But, tho we cannot arrive at abfolute Perfedion, nor conquer all our Frailties, nor prevent all our Hindrances in Goodnefs ; yet ought not this to difcourage us from ftriving and refolving. And, when we do fo, we Ihall do well not to content our felves with general Inten- tions, but bend our Force againft fome particular thing, and chiefly againft fuch, as we have found by Experience to be the greateft and moft troublefoine Obftrudion to our doing well. The Condition of our Affairs without, and that of our own Souls with- in, muft be diligently confidered, and reduced into the beft Order we can^ becaufe both the Circum- ftances of the One, and the Difpofitions of the Other, contribute greatly to our furtherance in Piety. It may be, you cannot at all times recoiled and call your felf to account, but certainly you cannot want Opportunities of doing fo once every Day at leaft. The Morning or the Evening are proper for it. In the Morning you may lay out your Bulinefs for the Day fol- lowing ; And, at the return of Night again, you may refled what hath palfed in the Day-time,- how your Thoughts, and Words, and Adions have agreed with that Scheme of Behaviour you laid before your felf. Where you have tranfgreifed, how far exceeded or fal- len lhort,and in what Inftances, (for alas ! ic is but too likely that you have in many Inftances) offended God and Man. In this Scheme you form of living well, quit your felf like a Man, in refifting the Ailaults of the Devil. ^To this End begin with keeping a ftrid D 3 hand 4x €)f ti^t 9ittlttat(0U Book I. hand over your Appetite ; for when you have once at- tained to a rigid and mafterly Sobriety, all other flefhiy Defires and Temptations will be vanquifhed and kept under with much lefs difficulty. To the fame purpcfe, beware of Idlenefs ; be conftantly in Adion, let Read- ing, or Writing, or Praying, or Meditating, or Con- triving fomewhat for the Good of Others, employ your r^ifure Hours. Some Bodily Exercifes are very fit to be u fed, but thefe will require Prudence in the Choice of them ; for all are not equally convenient ; and there- fore the Nature and Degrees of them muft be confi- dered, as well as the Temper and Conflitution of the Perfon confulted, to render them profitable. Some religious Exercifes the Community is concern- ed in, and they muft be attended to in Publick. Others are Perfonal, and thefe will be beft performed in pri- vate. This Diftindlion is of great ufe, to keep Men from Ading improperly ; for even a good thing may lofe.much of its gracefulnefs and commendation, by being done out of due place and time. Another necet fary Caution, which many good People ftand in need of, is, 'J'hat you fhould not be fo zealoufly bent upon any private Devotions or Duties, as for Theirfakesto flight or difufe the Publick ,• for thefe require at leaft an equal degree of your Efteem, and Care in the at- tendance of them. But when you have difcharged your Duty in that Point, and done all that your particular Station, or the Commands of your Superiors, require from you ; Then is the proper Seafon, and then you will do well, to return into your own Breaft, and em- ploy the reniainder of your Time,as Piety and Religi- ous Purpofes ftiall dire^. And here again a prudent Choice is needful ,- For all forts, even of Religious Entertainments, are not fuited alike to our Spiritual Advantage. Some difference arifes from the confidera- tion of the Perfons, and another ver}' vifible one from the different Times and Seafons of ufing them. Some 9re Book T. OfjESUSCHRIST. 4^ are more proper for Holy-days^ others for Common Days,- fome for Feftivals, others for Fafts • Some for a time of Temptation and Afflidion^othersfor a pe:^ce- ful and ferene State of Mind ,- Some to PeiTons in Gtief, or under calamitous Circumftances ; others for Profperity^when the Spirits flow gayly, and our Hearts rejoice and fmg for the Goodnefs of the Lord. Parti- cularly it will be convenient in an efpecial manner to renew and raife our Souls by very frequent and folemn Ads of Piety and Devotion, at the conftant returns . of all the Chrlftian Feftivals. Forthefefliould repre- fent to our Minds the eternal uninterrupted Feftival of Joy and Thanks, celebrated by the Saints in Hea- ven. And this fliould put our Souls upon the Wing, inflame our Devotion, Mount us up thither, and make us ad even beyond our felves ; more chearfully, more vigoroufly • as if we were jufl then going to receive that Glorious Reward of our Labour, which thefeglad Seafons bring fo lively Ideas of to our Thoughts. And, if the Time of our receiving that Reward be ftill delay 'd, let us befo thankful for a longer time gi- ven us here, as at the fame time to be humbled by that very length of Life, which the generality of the World are apt to eiteem the greateft Happinefs that can be- fall them. Let us ende.ivcur to do God Itill better Ser- vice, but let us fufped:, that we have not ferved him yet as we ought. For, if we had, he would not have put off our Recompence to a farther Day ,• and proba- ble it is, that he does not tranflate us to Heaven as yet, becaufe we are not fit for it. And let us therefore dou- ble our Care to qualify our felves for that Glory, which in his own appointed time fhall not fail to be manifeft-^ ed in us. Come he moftaffuredly will, Lnh xn. -^-j. and BlfJJed is that Scrva7Jt ivhom bis Lcrdy Matth. xxiv. 7vhen he comet h, f mil find watching. Verily I 47- jay unto you ^ he will make hlw Ruler over all his Goods ^ and Partaker of the Joy of his Lord. D 4 CHAP. 4i_ ^f tl)t imitation Book I. Chap. XX. Love of Solitude and Silence. REferve a convenient Proportion of your Time for . privacy and converfing with yourfelf,- and let l^as be fpent in frequent and thankful Refleaions upon the Mercies of God ,• and in reading good Books. A- mong which I advife you by all means to let alone nice Difputes, and unprofitable Speculations ^ and keep to fuch Subjeds as may be proper for the exciting your Zeal and quickning your AfFedions, rather than fuch as -may employ the Subtilcy of your Wit. Never fear that you fliall want leifure for thefe good Purpofes, For if you will prevail with your felf to abate the mere Jmpertinencies of Life, the unnecelTary Conver- farions, the Time fpent in hearing and telling of News, in enquiring after, and fpreading about idle Reports, and fuch as are either faulty or frivolous waftings of your Time , you cannot want fufficient Leifure, and f?reat Opportunip-s, for cherifhing and improving ho- ly and heavenly ivledirations. Thus did the moft emi- nent Saints indufltioufly avoid Company and Bufinefs, snd chufe to coiaverfe with God in private, as much apd as often as pofliblv they could. 'Tis a good Refiedion, Vv hich the Philofopher made r:f hinjiclf ^' That he never wasin other Mens Compa- ny, but he came out of it lefs a Man than he went in : And this is what we may frequently confirm by our own Experience, after a great deal cf Lifcourfe hath pals'd. 'i is certainly much eafier for a Man to re- firain himfelf from Talking at all, than to enter into Difcourfe, and not fay m.ore than beccmes him : In- nnitely ealier to live at home and fee no Body, than to go abroad into Cciripuny, and return innocent. A Man therefore who makes inward and fpiritual Per- fedion Book I. OfjESUSCHRlST. 4^ k^t'ion his great End, muft imitate the BlelTed Jefus, and often withdraw himfelf from t'e Multitude. No one is qualified to converfe in publick^ who is not highly contented w'^hout fuch Converfation ,• nor to entertain, or receive Entertainment from Others, who cannot entertain himfelf alore with fatisfadion. No Man is fit to govern, who hath not learned how to obey : No Man can enjoy Mirth with fafery, who is not at the fame time in a Condition of rejoicing in a Good Confcience : None is fit to fpeak freely, but he who can, without any violence to himfelf, refrain his Tongue, or keep Silence altogether. Accordingly we may obferve, that the Pleafures and inv/ard Security of the beft Men have always been tempered with the fear of God. Nor was their Hu- mility or their Care one whit abated, in confideration of thofe extraordinary Virtues, and abundant Mea- fures of Divine Grace, in which they excell'd common Chriftians. But the Security of Wicked Men, and that Satisfacflion they take in themfelves, fprings from Pride and Haughcineis of Temper ; and therefore the con- ftant Effects of it are an undue contempt of others, and a falfe Opinion of themfelves. Never flatter your felf with an Expedation of abfo- lute Safety in this Life, whatever your Condition, how far retired from theWorld, or out of the way of Tem- ptation it may feem to be. For it often happens, that thofe ,• whom the World efteenis in Strength and Virtue above Common Men, have been involved in Dan- gers proporcionably greater than Theirs, merely up- on the account of the too confident Opinion they had of their own Abilities. And this Confideration makes the being tempted fometimes a Blefling, greater than that of living altogether eafy and free from Tempta- tion. For the ofrner we are attacked, the greater Check this gives to our Self-conceit and Spiritual Se- curity ^ and the more we are afflided , the lefs apt 46 iS>( ttie gimitatton Book i. apt we fhall be to love or ufe the external Advantages of this Worlds beyond the Bounds of Decency and Moderation. And if a Man could fo perfectly draw off his Mind from thefe, as never to purfue any tranfi- tory PJeafure ,• never to engage himfeif with the World ; O what bleffed, what perpetual Peace of Con- fcience would that Man feel, and even be raviflied with ! Nay, could we but cut off all our unprofitable and groundlefs Fears and Cares, and employ our Thoughts upon fuch Objeds only, as are weighty and ufeful, fuch as promote the Honour and Service of God, our own Salvation, and the Good of others ; How eafy and quiet, how free from all Reproach, would fuch a one's Breaft be to him ! No Man deferves inward and heavenly Comforts, who does not diligently examine, and willingly afflid himfeif. To be qualify 'd for this Solitude, it is abfo- lutely need full to obferve that Method recommended by the Pfalraift, Commumwith your own Heart hi h ^^ ^'^^ y^^^^ chamber y and he fiili. Enter into thy Clofety and fl)Ht thy Door about thee, fays our Saviour. Advice, which can never be more feafona- ble, than upon thefe Occafions : For the Clofet will give you the Satisfadion, which it is fcarce poflible not to lofe in a more pubiick Place. And if the Clo- fet be not pleafant, the only Reafon is. That it hath been lefs frequented than it ought. To thofe who at firft ufe this Retirement carefully, it minifters a Plea- fure and fecret Confolation, above what any Compa- ny or Diverfion in the World can pretend to. It is by filent and folitary Study, that the Soul gets acquainted with the hidden Myfteries of Scripture. Here fhe finds thofe Floods of pious Tears, by which holy Men wafh themfelves Day and Night ; here fiie contrads a Familiarrity and free Intercourfe with God, fo much the clofer and more intimate, as fhe removes to a greater diftance from the Noife and Hurry of the World. Book L of J B s u s C H R 1 s T. 47 World. Think not then, that the Man who with- draws from his Friends and Acquaintance is perfedly alone. No, he only changes that for better Compa- ny, and is vifited in his quiet Retreats by God and his holy Angels. A wife Man would rather chufeto live thus unobferved, and to profecute the Bufinefs of his Soul without Interruption, than even to work Mira- cles, and attrad univerfal Admiration and Applaufe, at the expence of neglecfling his own Safety. It is highly agreeable to the Character of a Perfon entirely devoted to God, to ftir but feldom abroad, to decline being publickly feen of Men, and to be as little fond of feeing the World. For to what purpofe indeed fhould any one be eager to fee that which he muft not enjoy C The World f^JJtth a^i^ ay, and aU the defires thereof, fays the Apoftle. ' ^"^^ "• '7. Our fenfual Affedions invite and entice us j but when the moment of gratifying that Inclination is once over, what have you got by the Bargain,but feriousRemorfe, and an unfetledTemper of Mind .^ He that goes out full of Satisfaction, often returns as full of Melancholy and Difguft; and many a Merry Evening occafions a Sad Morning. Thus all the Pleafures of Senfe carefs and court us at the firft meeting, but at their parting leave a Sting behind, and gall our Hearts with fharp and killing Pains. What can you fee in any other Place which the mofl; retired Grove or Defart will not pre- fent to your Eye ? Here you furvey the Heavens, here view the Earth, here fee the feverai Elements, which are the Seeds and firft Ingredients,of which the whole World and everyCreature in it are compounded. But what can you fee either here or any where elfe, which is of long continuance t You exped: perhaps that Variety will fatisfy you: Alas! it cannot be. For, fuppofe you could at one View have all things under the Sun fet beforeyou; what isthereeven in this, fave only the beholding them with your Eyes? Turn then thofe 48 €)f tfte gimitattOlT Book I. thofe Eyes where they may gaze with profit. Loo^_ up to God on high ,• fix them upon the Throne of Grace in Prayer^ and continue ftedfaft and fervent in this^till you obtain Pardon for your Sins and Errors. Leave the Vanities of the World to the Vain Men of che World ,• Bat confider, that you are a Child of God, and therefore bend yourThoughts and Labours entire- ly to thofe things which your HeavenlyFather requires at your Hands. Invite that Jefus, in whom your Soul delights, into your Apartment ; there folace your felf with his Love ; for in that Converfation only true Peace and folid Joy are to be found. If this feem a Paradox,^ I hiuft inform you what is the true Occafion of its doing fo. Had you never mingled your felf with the World, nor imbibed any of its vain Notions, your Mind had been more fettled and compofed^ But now the Itch of Novelty hath taken hold of you, and it muft coft fome Uneafmefs to cure thisEvil^ But till that Cure be efFeded, Peace and perfect Evennefs of Temper you cannot have, nor be reconciled to Soli- tude^ and the fubftantial Pleafures that attend it. Chap. XXL Compun^lion of Heart. HE that would grow in Virtue and Grace, muft be fure ro preferve a conftant awful Senfe of the Livine Majefty upon his Mind^ Checking by this ho- ly Fear all his indecent Liberties, keeping his Appe- tites and Affections under ftrid Difcipline^ and not let- ting himfelf loofeto light or extravagant Mirth. Em- ploy your felf therefore in humbling and affliding your own Mind,and this will certainly lead you to a devout and truly Chriftan Temper. For infinite Advantage is Book I. of J fi s u s C H R I s T. 49 *- - - ■ — . . _ — is to behadby thefe zealous Exercifes^which Folly and Inconfideration quickly lofe again. One would won- der indeed, how men can indulge their Mirth to fo extravagant a degree ; when the Miferies of this Life, and the Sins we have to account for^arc fo many and fo great, that a Man who kriovZy connders the Dan- ger his Soul is in, can very hardly be merry at all, without fome fudden Damp upca his Spirits. It is from the Levity of our own untlimking Minds, a flu- pid forgetfulnefs of our Sinful Condition, and a con- tinuing infenfible of thofe Sorrows which ought moil tenderly to affect us, that we fo often indulge theEx- ceffes of Laughter and Gayety, when Sighs and Tears would much better become us. AfTure your felf, there can be no true Liberty, no innocent Merriment,withouL the Fear of God, and a good Confcience. Happy therefore is the Man, who can difengagehimfelf from all thofe Hindrances,which the Bufmefs and Diverfions of the World call in his way ^ and can give his Thoughts up entirely to that godly Sorrow, which worketh Rei :ent;^.iice and Sal- vation. Flappy He, that can abar- on everything by which his Confcfence is defi!:'-' or burthened ; and fet himfelf at liberty from treacnerous and enfnaring Pleafures. And this may be cotrpafled by Refoluticn and Conftancy. For, how difficult and contrary foe- ver it may feem to the general way of the World, and our own former Pradice ; yet no Habit is fo flrong, but by frequent and Manly Attempts the dired con- trary Habit may be acquired and confirmed. If you will firmly fet your felf to let other Peoples Affairs alone. They will follow the Example, and not concern themfelves with yours. Do not therefore create unneceffary Trouble to your felf, by making other Mens Bufmefs your own, and involving your Thoughts and Cares in Matters of Perfons above you. Leave the Great Ones of the World to manage their own 50 ^l tilZ imitation Book L own Concerns, and keep your Eyes and Obfervadon at home. Your own Soul is the thing you ought to look after : This requires your nicefl Infpedion, and utmoft Diligence^ and the Cenfuring and Corre(5Hng your felf, is a Duty which fliould take place above the Advifing or Reproving the deareft Friend you have. It maybe, thisReferve may be interpreted Sul- lennefs, and lofe you the Favour and good Etteem of Men; but let not that Lofs afflict you. There can be no lb juft Ground of DiiTatisfadion and Remorfe, as the not behaving your felf with all the ftrid Virtue and Circumfpec^ion, which becomes a Perfon who hath renounced the World, and devoted himfelf to the Service of God. 'Tis true, an honourable Opi- nion of Us is a Comfort : But it is fometimes better to want Variety of Comforts, than to have them. This is often the Cafe with Advantages merely hu- man^ the External, and the Worldly; And,as for thofe which are Spiritual, and derived from God, if we be either deprived of thefe, or not fenfible of their fvveet Refrefhment ; the Fault is our own, who negle(5t to put our felves into a fit Difpofition for them, by god- ly Sorrow for our Sins, and abandoning thofe vain and outward Comforts, which fiiould make room for the fubftantial and heavenly. Get therefore a true and perfed Knowledge of your felf; fee and confefs^that you deferve not anyDi- vineConfolation,nayjthatyou do really deferveDefer- tion,andSorrow,and much Mifery.When aMan'sMind is inflam'd with a truly religious Zeal, this World ap- pears not only flat and infipid, but very bitter and loath- fom to him. A good Man can never fail of difcovering jud Matter of Gi-ief, and many Occafions that provoke his Tears. For, whether he confider his own Cir- cumitances, or thofe of other Men, he will find that no Man here is exempted from Calamities. And the. more clofely he confiders his ownCondicion,the great- er Book I. of J E S U S C H R I s T. 51 er ftill will be his Concern. But the Misfortunes from without might be bornwith better Temper,were there not much more grievous from within. For, of all the Miferies that humble our Souls with Sadnefs^none are fo juftly lamented as our Sins and Infirmities ; the wretched Load and Incumbrance thefe are to our Confcience, and the Indifpofition^ the Difability they bring us under, of attending without Diftradion to holy Duties and heavenly Contemplations. By thefe we are engaged upon trifling and unpro- fitable Thoughts, and diverted from weighty and ufe- ful Subjeds. For would we but turn the Current of ourThoughts another way, the EfFecfl would bevifible and very happy. If we did but ferioufly refled, how certainly we muft die, as often as we think how long it is likely we may live ,* we fhould be more zealous and diligent to amend our Lives, and provide for that important Change. And would we but fet before our Minds a lively Reprefentation of thofe dreadful Tor- ments which await the Damned in Hell ,• it were not poflible fure to fhrink back as we do, from the Aufte- rities and Mortifications of a Religious Life,- or to fup- pofe any Labour and Pain which we can undergo in the mean while, a Hardfhip not moft willingly to be chofen, for the preventing fo dreadful a Condemna- tion. But now,becaufe thefe things are but feldomand very {lightly thought upon^and we in tendernefs to our ov/n Eafe, much rather fubmit to the foothing Im- preffions of prefent deceitful Pleafures, than to thofe harfh and cutting ones of future Mifery and Anguiflir^ we ftill go on in the fame Coldnefs and Indifference, and indulge our Sloath at the expence of our Virtue. I grant indeed, thatfome Religious Severities are te- dious and painful to the Body. But the Fault does not always lie there,- for the Body fometimes complains and droops, not fo much from its own Suffering, as for the Meannefs and Cowardice of the Soul, which 5x €>f tl^e 3!mttattOtT Book L which ought to encourage and fupport it. Beg there- fore of God moft earneftly^ that he would kindle in yourFIearts a trueChriftianCourage and fervent Zeal: Dare to entertain your felf upon the moft ungratefi;!, when they are profitable and necelTary, Subjeds,- pre- fer the Mournings of a Pious Penitent before all the vain Jollity of a wicked and unthinking World ; and pray that God would do to thee, what the Pfalmift fays he does to his own People , even feed thee with Pfal' Ixxx. S' ^^^ ^^^ad of Tears y and give thee flenteouf* nefs of Tears to drink* Chap. XXII. The Miferahle Condition of Man Confidered. W Retched thou art, O Man, wherefoever thou art y Wretched thou mutt be, which way foe- ver thou turneft thy fclf : Befet on all fides with Mi- feries without Remedy, without any poffibility of Efcape by Human Helps ; and only to be avoided by taking Sanjfluary in God. Why then art thou difqui- eted at Croffes and Difappointments; when thefe are the Portion of all Mankind ? It is not yours and mine alone, but the greateit, the beft Men drink of the bit- ter Cup: And noMan ever lived in uninterrupted Hap- pinefs : None ever fucceeded in all hisWiilies and At- tempts- None ever was above Calamities, or fi'ee from Vexation of Spirit. Since therefore fo ordained it is, that all muft fuifer and be miferable, are all equally fo ? No, there are different Conditions and Degrees of Suffering, and his is certainly the beft and moft comfortable, who is called and difpofed to fuffer for the fake of God and a good Confcience, I; 15 Book L of J G s U S C H R T S T. 5^ It is ufual for Men^ who know no better, to envy and admire the Rich, the Great, the Honourable,- to imagine, that Princes and Perfons of plentiful For- tunes are completely happy. But this is the effed of great VVeaknefs and Inconfideration. If therefore we would re(5i:ify fuch niiftaken Apprehenfions, let lis get a right Notion of fpiritual and heavenly Advantages. Thefe will convince us, of what poor Account, all worldly Enjoyrr.ents fhould be in our Efteem : H«d\V Very little, how mere a Nothing they are ,• how hard and hazardous to be attained , how uncertain the Pre- fervation of them, and hov/ full of Trouble and an- xious Care,even while vve have them. And who would be fond of that, which can neither be got, nor loft, iio, nor kept neither, without Fear, and Sorrow, and perpetual Solicitude ? Surely then the Happinefs of 'M.'^n diOQS not confift in the ^Ibundance of the . Things which he fcfejjeth. 'Tis fenfiefs and ^^^'''^"- '^• abfurdtothinkitcan. And if no Proportion of world- ly Goods, tho' never To large,can exempt us from Mi- fery ; then a competent Meafure of them ought to fa- tisfy us. For Miferable we mu(l be with lefs or more. The very living here upon Earth, without any addi- tional Calamity, would make us inevitably fo. Ths more a Man delires and labours to be like God , the lefs agreeable Relifii he hath of Life • becaufe he is fd much more fenfible, more throughly convinced, of the Frailty and Corruption of Human Nature. For, what is this Viciffitude, this daily Round of Eating and Drinking, Sleeping and Waking, Wearinefs and^RelT^; arid the many other NecelTicies which the Condicion of Mortality enflavcs us to ? Doubtlefs it is a mighty Bur- then and Afflidion, to Men whofe Minds are wholly fixed upon higher things, and whofe only Ambitiort it is to get above Sin and Infirmity. For the Diftreffes and Wants of the outward Mart afe i fore Hiiidr^lie^ and great Oppreffion to the in- 54 a">f tiie ^mitatmi Book i- ward,- and vve fhall nor perhaps injure Daulds Senfe, by fuppolmg even thefe included in that Petition, pfal.xxv.i'j. where he begs of God to deliver him eut of bis Troubles. But wretched are They indeed, who are not fenfible of their Wretchednefs i And yet more fo ftill are thofe vain People, who are even in love with it,* Who dote upon this A-lortal Life, which expofes them to it ^ and cannot think of part- ing with it at any rate, even when in fuch uncomfor- table Circumftances, that all their Time and Care is fcarce fiifficient to furniflithem with Provifions necef- fary for the fupport of it : And yet thefe infatuated Creatures are content to lay themfelves out upon Toil and Trouble j and, might they but be fuifered to con- tinue here for ever, could difpenfe with any Concern for God and Goodnefs, and willingly forego the Hopes and Everlafting Happinefs of a Heavenly Kingdom. O fooliih and (low of Heart, to underftand and be-- lieve your true Intereft ; How deep are you immerfed in Flefliand Senfe? Howfottifhly deluded with Drofs, and fond of Vanities which cannot profit? Have you no Notion left of any thing but Body ? No Regard for a future enduring Subftance ? Raife your Aifedions up to Nobler Enjoyments, and difengage them from thofe grofs, thofe empty Objeds, which, if you llili periifl: in the Love and Purfuitof, you will one day be taught by fad Experience, how poor and defpicable they really are, and how unworthy all chat eager Concern you have thrown away upon them. Be perfuaded then by Reafon and R-ligion, and do not provoke God tp convince yoju: by Torments and too late Remorfe, of how fatal Confequence the Love of this World is, to all that are imm.oderately fond of it. View well thofe liluftrious Patterns of Mortification zn6 Heavenly-mindednef^,, vyhich thePfimitiye Saints and Favouiites oi Ghiifl: ijave lee yog,. Thefe great Book L OfjESUSCHRIST. 55 great good Men had fmall regard to the Pleafures of Senfe, and glittering Gayeties of this World, but kept their Eyes and Hearts intent upon eternal Joys: Thofe were their Hope, their Delight, the Earned and only Longing of their Souls ^ And therefore the Only one, left if their AfFedions were at all divided, the Love cf the Things that are feen fhould faften down their Hearts to mean and earthly ObjeAsj and hinder them from foaring up on high to the infinitely more preci- ous Things that are not feen. This is indeed a Work of Pains and Time ; but let not that Confideration drive you to defpair of attain- ing an heavenly Temper of Mind. The Undertaking is great, 'tis true; and the Time allowed for it but fliort ; but ftill this fliort Space is enough, if you v/ill take care to make the beft of it. Up then, and be "doing ,• do not purpofe well to day, and put off the Execution to a farther day, but rather argue ycur felf into A6lion by fuch Refiedions as thefe. This very Inftant is the proper Time^This the Seafon of Amend- ment, and fighting the good Fight. It is by Kard- fhip and Suffering, that Men recomm.end themfeives to the Acceptance and Favour of God. He hath or- dained, that Fire and Water, Diftrefs and Tribulation 'fhould be the Way that leads to Refreffiment and true Blifs! Without fome-Violenre upon thy felf, Sin can- not be fubdued, nor evil Cuftoms broken. Without fome Uneafinefs and Pain we cannot live ,• Aod, while we carry this Body of Fledi about us, thefe will riiake "an infe parable Part of the Burthen. \Vs wiOi in- deed for Eafe and Untroubled Satisfaction ; but, as the Condition of Mankind ftands ac prefent, we vvifli "in vain • For, in lofing the Innocence of out Nature, we loft our Happinefs too ,• and as both lef: U5^ fo both muft be reftored, together. Patience is now 'become a iieceftary. Virtue , and we niuft be con- "t^£ to wait: the Seafon of God's iM[ercy i when he fhall E i fuily s6 €>f tije 5!tttitation Book i fully repi^ir our Breaches^ heal our Infirmities, put a Period to our Unrighteoufnefs, abfolve the Guilt, lor out the Remembrance of them, and caufs Mor- tality to be fwallowed up of Life. In the meantime, it cannot methinks but be a migh- ty Mortification, to confidcr how exceeding prone this frail Nature of ours is to Sin. To day you confefs your Sins to God, and to morrow you ad thofe very Sins over again, which you lamented but the day be- fore. This hour you refolve to be watchful, and take good heed to all your Ways j and the very next hour you run on as giddily and rafhly as ever, forget your Refolutions, and ftand more Self-condemned than if you had never refolved at all. So great Reafon is there for Thinking very meanly of our felves , and difclaiming all vain Confidences in any Thing we are, or do. But thefe fo fudden and frequent Relapfesare not our Misfortunes, but our Faults ,- They are in- deed the Confequents of our Frailty^ but that Frailty would not afFed us to that degree, did not we con- tribute to it by our own Negligence and Inconftancy. And a fmall negled will foon undo, what coft much Time and Labour to efFedl ^ nay, what could not have been etfeded even fo neither, had not Almighty God feconded our Endeavours with his Divine Affi- ftance. * But if we cool fo very quickly, and cannot Watch one Hour, what will become of us at laft, and how fhall we perfevere in faithfulnefs unto the End ? Wretched are we indeed, if we faint and grow Weary , if we give out and feek Refrefhment, as if we were already Safe and in abfolute Peace ; when we have fcarce be- gun the Battel, and gained but little Ground in Holi- nefs and Reformation of Manners. Alas ! we are as yet but raw Beginners,* fo far from Compleat Mailers in oar Bufinefs, that we have ilill need to learn and pradife the very firft Rules of Living over again 3 be- fore Book I. of J B $ U S C H R 1 s T. 5:7 fore we can be fo perfed as we wilh and ought to be. Norfhould we difdain to do fo, if thofe Condefcen- tions can prove of ufe to us. Chap. XXIIL Meditations concerning Death, Since Life is of (hort and uncertain Continuance^ ic highly concerns you to look about you. rjd take good heed how you employ it. To Day tht Man is vigorous^ and gay, and fiouriihingj and to Morrow he is cut down, withered and gone. A very little time carries him out of our Sight, and a very little more out of our Remembrance. O the hardnefs of Men's Hearts I O the wretched Stupidity ! that fixes their whole Thoughts and Care upon the prefent^ and will not be prevailed with to look before them, or bear any Regard to That which muft come hereafter. Where- as in truth, every Work, and Word, and Thought, ought to be fo ordered, as if it were to be our Laft ^ and we inftantly to Die, and render an Account of ir. Would we entertain our felves more with the Thoughts of Death , it would be lefs a Terror to us : For, in proportion as our Lives amend, our Fears will abate, and a clear Confcience will enable us to meet Death with undaunted Courage. However Flefli and Frailty may impofe upon us, yet, be alTured, 'tis greater Wifdom to be afraid of Sinning, than to be afraid of Dying j a greater Blefling to preferve our Innocence, than to prolong our Lives. And whence is all this Fear and Anxiety ^. Is it becaufe we are not fit to Die .? But, if you are not fit to Day, how do you propofe to be fo to m.orrow ^ Alas! to morrow is uncertain, neither You, nor I, nor any Man can depend E I upon 58 €)f tl^e gimitatiou Book I upon It. Or if we could^ yet what doe^ k avail to Live, though it were much longer,when we by longer Living grow fo little better ^ AlTure your felf^ long Life is far from being always a Bleffing. Too many (God knows) are fo far from growing holier^ as they grow older, that the Number of their Days only adds to the number of their Sins^and renders their Account more heavy hereafter. Happy is that Man, who can comfort himfelf with having employed any one Day of his Life fo perfedly well^ as he might, and ought to have done. Many reckon up the Years of their Converfion with great f:uisfid:ion,andthinkita mighty matter, that they hav@ fo long abandoned the World and a vicious Courfe. And ytt, when the time they boaft of comes to be compared with the Improvements they have made,- how fliamefully little is the Good they have done ? If Dying now be terrible, yet remember that Living longer may be dangerous j and many, many a Man finds but too great occafion to wifti, that it had plea- fed God to take him awwy fooner. Happy therefore is He, who keeps the Hour of Death conftantly in View, and from this Profped of what muil come^ takes care to reconcile himfelf to it, and to put his Sou! into a proper Temper for it, when it does come. If you attend at any time upon a Death-Bed , and fee another in his Parting Agonies; confider that this Friend is gone the fame way where you mufi: iliortly follow him. In the Morning, queftion whether you niay live till Night ; and when Night comes, do not too confidently promife your feif another Morning„ Thus fhall you be in a conftant Expectation, and in a good Difpofition to die. And be fure fo to live al- ways, that Death may never overtake you unprovi- ded, nor its fuddeneft Approach be fudden and fur- prizing, in refped: of You. Many are fnatched away in an inftant^ and die when they were not in the leali aware Book L of J B s u s C H R I s T. 59 a.W^rQo(ity for in fiicb an Hour as we think net, the So7JofM.7icomnh. Let not the Vr^- ^^^^'^- ^'^'^' paration I advife be negleded^ as a melan- choly unpleafant Thing, fuch as embitters Life , and damps Mens prefent Enjoyments ,• forbealTured, What- ever Satisfadion you may take now , when that laft Hour dravv^ on , it wili give you quite other Notions of the matter. And the Refledions upon your pafl Im- providence and Negle(5t wiij be more bitter and afflid:- ing then^ than a?iy the moft follicitous Forecaft for Dying well^ can poffibly be in the mean time. O how VVife, how happy is that Man , who makes it his daily Care to be fuch while he Liveth, as he de- fires to be found when he comes to Die! And we may cherijQi a good Hope and great Aiilirance of leaving the World to our Comfort and infinite Advantage^ if, while we continue in it^ we can bring our felves to negled: and defpife it : If we be zealous to improve in Virtue 5* in love with Difcipline and Mortification; if we attend to the Exercife of Repentance; if we be of an humble and obedient Difpolition ; content to deny our felves, and ready to undergo any Hardfliip for Chrift 's fake. But if thefe Qualifications be neceffary, they are neceifary to be attained in Health: For then a Man is in a Condition to ftrive, and to exert him- felf ; but when Sicknefs is upon him, it is a great Que- ftion what he will be able to do, or v,/hether anything at all. Whatever the generality of the World may ima- gine, who put off their great Work v\\ fuch improper Seafons ; yet fure it is, that few^ but very few, are re- formed by a Sick Bed. And they who defer their Re- pentance and Amendment till then, feldom, alas ! re- pent as they ought, or are amended in good earnefl:. Depend not upon the Affiftance of your Relations and Acquaintance : Nor cherifli an Imagination fo vain, as that their Prayers hereafter can effed, v^hat you never endeavoured to efFed here. Thefe can do you no E 4 Ser- oo €>f tt)e gimttatton Book L Service ; But if they could, yet when once gone, you will be forgotten much fooner than you are willing to believe. And why fhould you reft upon Their Care, when you cannot be prevailed with for your Own ? Canitbefuppofed, they fhould be more concerned for your Salvation, than You, whofe proper Interefl: it is ? Allowing then, that thefe could do you good ^ yet even thus, 'tis better you fhould do your ownBufinefs; better , in regard of the Perfon , and better in re- gard of the Time ; For no72J h the Seafon of Accep- tance, now is the Day of Salvation. And therefore this moment is fjtteft for your Purpofe : The fooner you change, the better : Live then while you may • and begin from the prefent Minute to live fo ^ that you may live for ever. For if you fufFer the happy Ppportunity to flip through your Hands , you will wifii for it afterwards, when it is too late ; and may perhaps be reduced to fiich Circumitances, that One Day, One Hour, for making your Peace with God may not be obtained ; no, not when you would glad- ly give, were it at your Difpofal, the whole World to purchafe it. Confider then , my Friend and Fellow-Chriflian, ccnfider what a Rifque you run by your Delays: Think, what Mifery and Danger , what Confufion and Defpair it is now in your Power to prevent, by living like a Man that remembers he muft die ; And therefore fo fpend every Hour , that when your lafl ciraws on , you may receive it with Joy and Hope, indead of Fear and Aftonifliment. Learn mvj to Die daily, to Die to Sin and the World , that you may then begin to Live with Chrift. Learn mw to de- fpife all here below , that you may then be difenga- ged", and at perfed liberty to leave all and follow Chrifl. Subdue your Body Ncti' by Mortification and Self-denial, and you fliall then have great Boldnefsin the Day df Tribulation, '■ ' ■ ' ^ Poes Book I. of J E S U S C H R I S T. 6l Does any Confidence of long Life encourage you to defer putting this good Advice in Execution fpeedi- ly ? Nay, but refi«d:, fond Man, how little you can promife your felf one poor fingle Day. How many Inftances have you before your Eyes, or frefh in your Remembrance, of Perfons miferably deluded and dif- appointed in this Hope, and hurried out of the Body without any warning at all? How often have you been furprized with theNews of thisFriendbeingrun thro', another drowned in croffing the Water, a Third break- ing his Neck by a Fall, a Fourth fallen down dead at Table, or choaked with his Meat, a Fifth feized with an Appoplex at Play, a Sixth burnt in his Bed, a Se- venth murthered, anEighch killed byThieves, a Ninth ftruck with Lightning, or Blafting, or Peftilence, a Tenth fwallow'd up in an Earthquake. Such vaft va- riety of Deaths furround us, and fo fleeting a Shadow is the Life of a Man, And if any of thefe happens to be Your cafe, Who fliall help ? Who can fave you, when the precious Op- portunity is fled and loft ? Be doing then betimes j for, though you cannot fo much as guefs at the Hour and manner of your own Death, yet fafe you are, or may be, if you will provide againft; it. Ufe Time then while you have it ; make haft to be rich toward God, and let Religion and your own Salvation be yourChief, yourOnlyConcern. M.^ke your felf Friends while you may, who ivhen you fail may re- ■^^•^^^^^- 9- cei^e you into e-varlaflivg Habitations. Behave your felf as a Stranger and Pilgrim upon Earth, and entangle not your Thoughts in Matters which do not belong to you. For Sojourners are not Proprietors, and therefore fuch fhould keep their Minds loofe and free, and not fettle their Affedions upon things, which they are leaving very fhortly ; Raife your Soul to God j and let it not dwell there,where you have no continumg ^^^^' ^"^-H* City, 6z jgPf ti)z imitation Book i. City. Look up to that which is fo , and fend your Prayers^ and Tears^ and earneft Defires before you thither ; that when God calls^ you may readily follow in Perfon, and make a happy Exchange of this Mife- rable World for a better. C H A P. XXIV. Of the Lajl Judgment ^ and the Eternal Tumfhment of Ungodly Men, WHatfoe'ver thou takefi in hand , rememher the Endy and thoufimlt never do amlfs, lays the Wife Son of Sirach. And certainly this would prove EccIf^yil^S. a j^oil: ufeful Diredion, if we by the End underftanu that laft great Account , which will one Day be required of all our Adions. For how power- ful, how happy a Reftraint fhould we live under^ did we but ferioufly refled:^ and conftantly ask our felves, how we fliaii dare to (land before that ftrid and righ- teous Judge , to whom all Hearts are open^all Defires known, and from whom noSecrets are hid ? One, who can- not, like other Judges , be diverted from the fteady Courfe of Juftice ,• blinded by Bribes and Prefents, or fofrned by fubtle Extenuations, or impofed upon by feigned Excufes, and lludied Evasions ; but who weighs all Perfons and Caufes by the Eternal Standard of E- quity and Truth. Ah , wretched Guilty Creature ! Ah, ftupid Unthinking Sinner ! that trembleft at the Frown of a Man like thy felf, and canft not fear that Bar , where nothing can turn to thy Prejudice but open and notorious Faults ! How wile thou appear at this Tribunal,- or what Plea canft thou urge in Bar of Sentence , to Him who needs no Evidence, but is himfelf privy to thy moft concealed Impieties } Doil thou Book I. of J B s U S C H R I s T. 63 thou know this^ and yet go on unconcerned how thou fhalt efcape the Terrors of that dreadful Day ? With- out thy own Care^, efcape thou canil: not : For This Judgment is univerfal ; All Mankind muft ftand upon their Deliverance^ every one mull bear his own Bur- den ; and every one's Burden is more than enough for himfelf ; fo that no Man will be in a Condition of Affifting another. To exped any Advantage , any Atonement then^ is mofl; fenflefs • Thou only canft prevent thy own Deftrudlion^ and this Life is the on- ly Time of preventing it. Thy holy Labours now will turn to good Account ; thy pious Mournings move Compaffion ^ thy Prayers and Groans enter the Ears of God, and melt him into Mercy. The Meek and Patient Man will then be confidered for his conftant Suffering and invincible Charity. The Grief he now conceives for Wrongs is more for the Wickednefs and Guilt of the Perfon who does them^ than for any In- convenience brought upon himfelf ,• and this Difpofi- tion will mitigate his own Offence ,• he heartily for- gives^ and prays that God would forgive his Enemies; and this entitles him to. the Forgivenefs of his own TrefpalTes. He is more eafily provoked to Pity, than to Anger : and (hall be dealt with accordingly, by a God Long-fuffering , flow to Wrath , and fparing when Men deferve Punifhment. lie often treats his Body with Severity and Violence^ and continues the rigorous Difcipline ^ till the Flefli be effectually fub- dued by the Spirit ; and therefore good amends fliaii be made him for thefe voluntary Sufferings, and the neg- leded Pleafures of Senfe be liberally recompenced by the abundance of Heavenly and Intelledual Joys. But then 'tis plain thefe good Qualities which minifter an Entrance into that Blifs^ muft be attained as foon as we can poflibly : This prefent State of Mortali- ty is the only Scene of Adion and Improvement ; and lince this Scene fo fuddenly may change^ we are not { ttiC ^imitattOIT Book L whofe wicked M':ilice exercifed fuch Patience, fhall be ftruck Dumb with did Remorfe and Bitternefs of Soul. When all , v^ho devoted themfelves to God and his Service, fliall be tranfported ,with Raptures of Joy • and all thofe who difregarded or defpifed them, fhall Weep and Lament. When the Afflided and Perfecuted jfhall blefs his bitter Cup^ and feel more refined^ more fub- ftantial Delights from it ^ than fenfual Pleafures,, or uninterrupted Profperity could ever bring to the moil Voluptuous and Fortunate. When the plain Drefs of the Humble^ and Sackcloth of the Penitent^ fhall fhine glorious as the Sun; and all the gay Pomp and glifter^ ing Jewels of the proud and gaudy Sinner fiiall be trampled under Foot like Dung. When the Cottage fliall take place of the Court, Patience appear more eligible than the moft boundlefs and arbitrary Power* the honeft Obedience of an humble Faich^ more Wife, than the niceil Cavils of the fcbtleft Wit ; and a good Confclence more ufeful Learning, than the moil ela- borate Syllems of Philofophy. When the Contempt of Riches (hall approve it fclf the greateftTreafure,* De- vout Prayer the moft delicious Entertainment; Silence and Caution the beft Converfation. When Good Works fhall plead better than the moft accurate Elo- quence ; Alms prove the moft prevailing Advocate ; Self-denial the moft exalted Pleafure ; and the^ Con- queft of ill Habits the moft glorious Triumph. . If then this be, (and this moft alTuredlv is) a true Reprefentation of that decifive Day : If this the diffe- rent Fate and Efred of thefe fo very different Perfons and Practices; Confider^ I conjure thee^ the Circum- ftances of thofe Damned. And harden thy feif from this Reflexion , to endure a Little now, when Th^f little will fecure thee againft enduring infinitely more hereafter. Make tryal of thy felf, and if the flight Difficulties of a Religious Life feem tedious and tire- fome; turn the ArgUinent agaiaft thy fenfual Inclina- dori^ Book I. of J E S U S C H R I s T. 6^ tion, and chink^ how one who finks under thefe, will be able to dwell with exquifite and Everlafting Tor- ments. Nor is this a trifling needlefs Enquiry , but abfolutely neceffary, and of mighty moment. For Matters are fo ordered, that perfect Eafe can be no Man's Portion in hoth Worlds. They who chufe their good Things here, cannot have them hereafter too • nor fliall any Man, who indulges Senfe and Pleafure uponEarth , Rejoice and Reign with Chrifl: in the Kingdom of Heaven. Suppofe then, that, from your Entrance into the Body, to this very Day, you had enjoyed the utmoft your Fleart could poffibly defire , of all which this World calls Happinefs : Honours, Riches, Pleafures, v/ithout Check, or Stint, or Interruption. Yet what Good would all this do to you, if it iliould pleafe God juft now to ftrike you with D»athf Dc not you plain- ly fee , without my profecuting this Ar^'jment any farther, that all below is Vanity and xneer Notliing, and that the \.q\q, of God and a Religious Life is the only thing which can Itand you in any ^c,z^ ? This will flick by you, when all the reft forL?ke yen. This is neither dettroyed by Death, nor afraid of Punifli- ment, but Triumphs over both ; fills the Man u'ith Confidence and jo)ful Expedation at the dreadful Day of Judgment ^ and fers him above all the Ter- rors and difmal Apprehei lions ct Fiell and its Tor- tures. But then , This is the peculiar Privjledge of the Servants of God ^ for how is it pofSble for the Men who pradife and deiieh: in Wickednefs, to think of Death and Judgment, without Fear and Perpie;dtv of Heart.? How fhould they enjoy Quiet, and be eafy in their Minds , if they think at all what is coming apace upon them ? Let then the Love of God prevail over that of bin.. But if thou aft not yet perfeA enough to be aded by this noble Principle,* Let at lead the Love of th) /e//' reclaim thee, and the Fear of Hell re- 6B 0f tf^t imitation Book 1 reftrain and deter thee from a Courfe ^ which muft end at laft in thy utter and inevitable Pfilmcxuio, ^^^^^ -pi^ig^ f^y5 ^j^g Scripture, is the beginning of Wifdom ^ for he, who is Proof againft the Fear of God , cannot perfevere in any thing that is Good ^ As having no manner of Principle that can fave him, no Curb upon his Mind that can awe, or hold him in, from running headlong into the Snares of the Devil. Chap. XXV, Of Zeal in the Reformation of our Lives. BE fewent in Trayer, fewing the Lord, fays the Apo- ftle. And fuch indeed it highly concerns every one to be in his Service. For what is the Rom. xiL II. £j^^ ^g propofe, by dedicating our felves in folemn Vows to Chrifl: ? or to what purpofe do we renounce the World and its Vanities ; but that thefe facred Ties may engage our utmoft Watchfulnefs and Diligence, to confecrate our Perfons and Actions, to conform our felves to the Image of God, by living to him, and like him, and much above the rate of com- mon Men ? Let not therefore thefe good Refolutions cool upon your Hands ,• but be zealous in Piety and Virtue. Confider , that you (hall fhortly receive an ample Recompence for all your holy Labours , and fee a happy End of Grief, and Fear, and Hardfliip. Be content with Tra'vel and Pain for a very little while, Manh. xi. 28, ^^d JOH jhall he fure to find Reft, and VeacCy 30, and Joy to your Souls, The Tuke is eafjy 1 Cor. iv. 16. and the Burthen ts light ^ but the TVcight of Glory is far more exceeding and eternal. Be but You careful to difcharge your pare ^^ and then you need nefef Book I. of J E s U S C H R 1 S T. 69 never doubt God's making good his. Support and encourage your felf with the full AfTurance of ob- taining the Crown, but take heed, that Affurance do not degenerate into Prefumption ; nor the Profpec^t of Bliis, which fhould excite a moreadive and cheer- ful Obedience, become an occafion of fpiritua! Se- curity and Sloth, I remember an Tnftatice of a Perfon irrefoiate and wavering in the Concerns of his Soul, divided be- tween Hope and Fear, who in his Prayers Vv^as earnefl:- ly intreating, to be affured of his own Perfeverance,- and exprefling, how happy he fhould think himfelf, could he but be fatisfled in tfiis Point, Whereupon he was immediately anfwer'd from within, Well^ and [nf-^ fojtngyou could he ojfured of this, how would yen froaed then^ Do hut aclno7Py as you would -^ J? Ink your J elf cbIif tf?e imitation Book i. our Flnppinefs in them ; live upon them our Bodies muft, but our Souls fhould relifli nothing but God. Whatever his Providence thinks fit for us^ we are to receive with Meeknefs and Contentednefs ^ as being well affured^ that His Wifdom can, and His Goodnefs oi^ill phufe and ordain what is bell. In the day of Tro^ fperity we may rejoice, but that Joy rnuft be fo tempered with Gratitude and Moderation , as neither to fwell into Infolence and Pride, nor to engage our AfFedti- pns in the Love of the World. In the Day of Adycrfity weave to confider, and entertain the moft calamitous Ac- j:ident5, without Murmuring or Difcontent. In eve- ry Change of Circqmftances our Minds rnult be entire- ly refigned to God ^ for He is all in all^ Eternal and Unchangeable^ Perfed and Happy in Himfeif, Ab- iblute and Sole Lord of the Univerfe ,• And every Creature is^ and ought to be^ entirely at his difpofal. But tho' He be always the fame_, and can at any time do what is good in his fight^ yet this is by no ,jneans Our Cafe. Frail^ and of fhort Continuance is our Characfier ,• and this fhould excite our Diligence, to work while it is Day. hecaufe our Night jotm IX. cgmeth en apace, jpherein no Man can work, Confider therefore you mult dye , dye, you know not how ibon • and be afraid left that fatal Hour overtake yo\i, befoie the Builnefs of Life b^ finifhed. Remem- ber that th(? Time once yours^ can never be fo again : The Wealth of both the hidies cannot redeem one fm- .gle Opportunity, which you have once let flip^ and therefore, lay faft hold on ail that ofFer^ and fuffer no ilour to Hide by without its due Improvement. Virtue can never be attained without great Pains and Diligence ; and, if you cool and linger in this Purfait^ the Moment that you gain not ground, you lofe it. For the Affairs of our Souls can never itand at one ftay ,* but, as oft as we favour our felves in point of Duty, we decline and fall back again toward Sin, or Book I. OfjBSUSCHRIST. 7J or at leaft into an Indifpofition toward Goodnefs: But if we cherifli our Zeal, and conftantly blow up -its holy Fires by a vigorous Attendance upon our Bu- iinefs, we fliall foon feel the Comfort of this kindly Warmth ; and all the Difficulties we found or formed to our felves, will wear off quickly. God will give more Grace to him that ufes what he gave formerly • and Virtue every day will difclofe her Charms, and make us more in love with her. Then it is, that the Wife Man s Defcription is experimentally made good to us, That her Ways are Ways of Vlcafant- nefsy and all her Paths are Teace. I readi- -P^'"^' ^^'*- ly acknowledge the Attempt I am now advifing, to be exceeding laborious and great : No bodily Toil is to be compared to it ; nor any Conquefl over Tem- poral Enemies fo hazardous and expenfive, as that which we gain upon our felves, and the Adverfary of Souls. But as the Difficulty exceeds, fo does the Benefit and Glory like wife. This Field mull be fought, and won, or we are loft for ever ; And He, who does not inure himfelf to vanquifhing, by fubduing lefs Temptations, will never be able to grapple with more violent and trying Ones ; and Infirmities once yielded to, grow infeniibly . to ftubborn Habits of Vice. This is a daily Warfare, and we may daily reap the Fruits of it. For every Night will crown us with frefli Lawrels, and the Reflexion upon 2 Day well fpent, furnifli us with Joys more pleafing than ten thoufand Triumphs. S.ince therefore every day's Behaviour is of fuch mighty Confequence, in giving a Turn to our fpiricual Affair: j beware left a- ny pafs unprofitably. Watch continually over thy felf, and let not this neceflary Fervor abate, for want of Care to cherifli and excite it. il ^,membei- that your own Salvation is the Truft committed to your Charge ; a Truft oflmportance greater than th'" whole Vorld; and therefore, whatever becomes of th^. reft, da You F 4 fec^e 7^ €»f tfjt limitation Book L fecure One. To admonifh and reprove your Brethren^ while you overlook your felf, is a moft prepofterous Courfe^ 'tis neglecting your own ProyinpQ, and in- vading another Man's. You have no right to take the Mote out of their V^yc^ till theBeam Mmfj. viu. j^g ^j.Q^ ^^fl. Q^. pf y^j^j, ^^^^ jf j.|^gj^ y ^^ would efcape the Cenfure of Hypocrify, begin at Honie to reforro, and be furq to do that efFedually. For the greater Violence you are content to put up- jon your own Inclinations^ and the forer Conflicts you undergo, the more meritorious is your Virtue^ and th@ niore abundant will be your Joy* The End of the Fir ft Book. OF Book II. 77 O F T H E IMITATION O F Jefus Chrift. Clie ^econD ©oofi. Chap. I. the Life of the Spiritual Man, TH E Kingdom of God is within you , fays our Bleffed Lord. Betake thy felf then entirely to God, love bim ^«^-xvii.2r. with all thy Heart, and all thy Soul , and bid a final adieu to this wretched World , and thou Ihalt find fweet Content , and Comfort unfpeakable. Learn to defpife thefc oucward Vanities , and feek pure and fpiricual Satisfactions j place all thy Hopes, thy Happinefs, thy Thoughts in Them , and thou ftalt feel this Kingdom fpring up and grow withiri thee. For the Kingdom of God is Peace and Joy in the Holy Gbofi^ : A Joy peculiar to ^^'^•xiv. 17. the Saints, in which wicked and worldly-minded Men have no part. Chrift will approach to thofe j chat fly to him f©r Refuge, meet aad embrace them 8o €^f ti)t gimttation: Bookii. thy Native Liberty, by raifing thy Soul above this vain World, and fixing thy Defires and Meditations upon the moil high God ; Converfe with Chrift in Prayer, and let this be fo conftant, fo intent, as to contrad an intimate Familiarity with Him. It may be. His Glories and Divine Excellencies are Objects too refined and lofty, for thy Contemplations j:o dwell upon with Relifli and fenfible Delight. But he.hath condefcended to thy mean Capacity, and, by becoming Man, afflided A4an, hath furnifhed us with Matter of Meditation, of a fize with our Minds, while dwelling in Flefh. Confider then his Poverty, and Suf^ ferings. And, if thou canft not foar up fo high as Ghrift fitting on his Throne, behold him hanging on his Crofs. Take Sanduary in his Stripes and Wounds, andDeath; thofe Stripes by which the World is healed^ that Death, by which Mankind live : And, if thefe be well attended to , they will adminifter marvellous Strength and Comfort to thy Adverfities ; enable thee to bear Wrongs with Eafe, Contempt with Pati- ence,. Calumny and Detradion with Content. What! Was the Son of God a Scorn-iof Men, and an Outcaft of the People .'^ Was the King of Heaven reduced to Wantsand^JsIecefficies upon Earth, and had not fo ; ..: , J -/ir-much as Ti^bere to Jay his Head ^ Was He, -^ .[^f*^^- '^ who loved his Enemies fo tenderly as ^yen to die. for them, forfaken by his Friends ? Did Chrdft fubmij:.,cheerfully to endure, and to be defpis'd ? And'doit thpu,- wretched Sinner, murmur and com- plain, yvheprPpverty or Contempt come upon thee ? wh^n thy Friends defert, or thy Enemies flander thee? /_^Ji.::.i:; ^:^.©i<^: fie undergo the Malice and Contra-- ^^#-^.Mvi-,J,j dnf^miof Men, and doft thou expedxhat all Men fhopid favour, and afliil, and fpeak of Thee ,With Ilonouri; N^y, wretched- Man, entertain not fo jv^ina Hope. .It cannot be 5V.it is not fit it fhould.: For couldit chou be -exempted ftom Injwii^s and Afflidions, - -,-^ whac BookIL of J E s U S C H R I S T. 8i what Opportunity could there ever be for the Exercife of thy Patience ? If nothing crofs fliould happen in the whole Courfe of thy Life, how couldft thou approve thy Friendfliip and Love for Chrift ,• How exprefs thy Likenefs to him ? This the Apoftle tells us^ is the Condition, This the Way, that ^r/w.ii. u, leads to Happinefs ^ and They, who de- ^^' fire to Reign with Chrift , niuft not think much to fufFer with him, and for him. Oh I had we but, with Thomas^ put ourFivgers into tin Trint of bis Nails ^ and thrufi our Hands into his Side ; Had we but acquainted our felves ^°^^ ^^• with his Sufferings , by deep and ferious Confiderati- on^ and tafted indeed the aftonifhing Greatnefs of his Love ; the Joys and Miferies of this Life would foon become indifferent to us. Or rather, they would no longer be indifferent , but we fhould even rejoice in Tribulation , and triumph in the Oppoijtion , and Shame, and wrongful Dealings of Men, which draw us to fo much nearer and more lively Refemblance of the BlelTed Jefus. For the Love of Chrilt teaches us to defpife our felves ,* and They, who do fo, will bear the Reproaches and Defpifings of others with Eafi- nefs and Temper. A Man, whofe Soul is united to Chrift in fervent Love , and who hath freed himfelf from Paffions and Worldly Sollicitudes : This Man, I fay, is as it were fpiritii:^liz'd , can have recourfe to God without Diftradion, lives in a manner by , and within, himfelf j nay, is raifed above himfelf, and en- joys Heaven , while yet upon Earth. He that hath fhook off the Fallacies and Prepoffefiions of Senfe, that fees and judges things, not after the deceitful Meafures of Common Opinion, but by the Standard of Truth, and their own Nature ; He is the Wife^the truly Learn- ed Man ; and taught this Wifdom , not by Humane Methods, but by Inflrudions from above, from God the Fountain and Perfection cr all Wifdomr 8x iS){ tf^t imitation Bookii. This Man can never want Opportunities of enjoy- ing and improving his Happinefs. The Interruptions, which common Men lament^ cannot afFed Him. For nothing can take him from himfelf ^ and fo long as he hath his own Breaft to retire into^ he cannot be de- prived of a fit Place, and proper Seafon for any holy Exercife. If Bufinefs and the World at any time call him abroad, he always ads and converfes there with cautious Referve^ and keeps it in his Power to recoi- led and retreat again at pleafure. Bodily Labour is no hindrance, for this employs but the leaft part of him ,• the Cares of Life he never lays himfelf out up- on ,• but fuits his Temper to his prefent Circumftan- ces, and only ftudies to keep his Mind eafy and com- pofed : The Unreafonablenefs, and Folly, and unac- countable perverfenefs of other Mens Humours and Behaviour give him no difturbance ♦ for he is taken up with his own. In fhort. Every Man finds more or lefs Vexation and Obftrudion in the Affairs of his Soul^ as he engages himfelf more or lefs in the Worlds and chufes or refufes to make thofe things hjs Care, which are not properly fo. A Man, whole Mind is purify 'd from the Drofs of Earth, and difpofed as it ought to God and hbay_enty Things, will find that every Accident of Life contri- butes to his Advantage. For the true Reafon of our Paflion and Difquiet, when Things fall out contrary to our Expedations or Defires, is the want of that Refignation and Terliper, which never fails to com- pofe the Spirits of Men^ mortify 'd to themfelves and the World , and difengaged from the Vanities and falfe Appearances of Happinefs here below. For no- thingfoinfeds and defiles^ fo entangles and perplexes a Aran's Mind, as a fordid Love of the Creatures. But when we can once prevail with our felves to de- rpife thefe trifiingjthefe deluding Comforts without us, ourRecireqientsJato our own Breaft^ will be frequent mi Book IL 6f J B s d s C H R I s T. 83 and free ,• Oar jys reiulting from them undifturbed, and our Contemplations of Heaven and heavenly Things full of Rapture and Tranfport. Chap. II. The Advantage of HumtUty. BE not extremely follicitous^what Friends fhou haft to appear in thy Behalf, nor what Foes employ their Malice in creating thee Difficulty and Trouble i But let it be thy great Care to keep God thy Friend and Helper, and be fure to preferve a Good Confci- cnce 5 for, fo long as thy own Heart condemns thee not, God will not fail to plead thy Caufe, and affift and blefs thy Righteous Undertakings. And thofe whom he receives into his peculiar Protedion , no Wickednefs or Spight fhall be able to hurt. Sufrer thou may'ft indeedj'^DUt provided thou learn to fufFer with- out Murmuring and Impatience, thou fhalt certainly fee the Salvation of God. And if this feem to tarry, yet wait for it \ for He beft knows the proper Scafon of Deliverance, and therefore you ought entirely to reft upon his Wife Difpofal. Deliver no doubt he will: The relieving Men in Diftrefs, and wiping oif the Shame and P^eproach of his Servants, being Ads by which God delights to fignalize his Providence. But there is often Reafon, why the doing ir ihould be de- ferred, fince the difcovery of our Failings by other People, and the Reproofs we meet with upon their account, have frequently a very happy Effed upon our Minds, and ren er them more modeft and hum- ble in their own Efteem of themfelves. And Humility is a Virtue of ib general, fo exceed- ing good Influence, that we can fcarce purchafe it too dear, §4 £)f tijt %mtation Book It dear. For he , who is lowly in his own Eyes , and fenfible of his own Failings, makes no difficulty to ac- knowledge his Offences againft his Neighbour , and gives all reafonable Satisfadion to any who have caufe to be angry ar him. Nor does this Forwardnefs to Reconciliacic;i expofe him to the Infults of Injurious Men ; for God charges his Providence with a peculiar Protection of the Humble, and delivers fuehasareof a contrite Spirit. He condefcends to dwell with the Humble, and hath engaged to comfort their holy Sor- rows. To thefe he promifes large Portions of his Grace, and that. They who ahafe ther^^fehes ptlxxv ^'''^ afterwards he exalted I To thefe he J^ ' XXV. reveals his Secrets, and draws them to him- felf with the Cords of Love and Kindnefs* The Humble fuffers no difturbance of Mind, but receives the Reproaches and Affronts of Men without any great Impreflion. For he confiders, that God, and not the World, is his Hope ,• and if his Favour be but fecu- red, the reft cannot be of any very great importance. In fliort, this Virtue is fo neceffary, fo fundamental a one, that no Man ought to efteem himfelf a Pro- ficient in Goodnefs , who is not yet arrived ro that Pitch of it , which teaches him to think himfelf the leaft of all Saints, and laft of all Men. Chap. IIL The Peace-maker* SEcure Peace at Home in the firft place ; and, when thy own Breaft is thus compofed, it will then be proper to Reconcile and make Peace among thy Neighbours. And This indeed is a very worthy and reputable Adion; it brings greater and juffer Com- rrtendatiori Book 11. of J E s U S C H B I s T. 85- mendation to a Man, and more Benefit to rhofe with whom he conveiTes^ than Wit^ or Learning, or any of thofe other fo much admired Accompiifhmenrs. And, as every thing is ['ct off by its Contrary, To here, the Mifchief of a Contentious Difpoikion is uncon- ceivable. For nothing can be fo innocent, nothing fo well or kindly meant, but fuch a Man will be fure to fix fome ill Interpretation upon it : But the good Tem- per will be as careful on the other hand, to take every thing in the befl: Senfe it is capable of. For a peace- able A4an is not apt to fufped 111 of any ; but the Peevifli and Difcontented are rackt and tormented with a thoufand jealous Whim.fies, and neither are qui- et themfelves, nor content to let other People be fo. They are very liberal in faying what they fhould not ,• and as backward in doing what they fhould. Dili- gent obfervers of their Neighbour's Duty, and fcan- daloully negligent of their own. Whereas in truth, our Saviour's Rule fiiculd always be our Meafure ; for no Man is fit to Cenfure or Correct his Brother, by pulling the Mote out of his Eye^ till he have firft ex- ercifed a due Severity upon himfelf, and be eiFedu- ally reformed, by rj/?/?;^ the Beam cut of his cvjn Eye, And oh ! how happy fhould we be, how eafed of De- tradion, and Calumny, and Cenforioufnefs, if none would take upon them to Condemn or Cenfure c- thers, till they were firft qualify 'd for the Authority they ufurp, by a thorough Amendment of their own Manners, and being Proof againil any jult Repre- henfion themfelves : Who can forbear -the obferving,how manifeflly un- equal we are in our Deahngs ^ Every one is ingenious at framing Excufes, and making large Allowances for what he doth himfelf, and yet fcarce any Body ad- mits the Apologies alledged. by others in their ovvn Vindication. How much moie ju(t and reafonable were our Proceedings, would we but pafs a favours^ G ble 86 ^f file limttatiotT Bookii. ble Confirudion upon the A6rions of ethers^ and turn the Severity of cur Cenfure upon our own? If you evpe<5l to be born with, you mull firfl: learn to bear with your Brethren^ and exercife the good Nature you cxpecfl, as oft as Occafion offers. For Men arebeft taught by Examples^ and the Meafure Vv^e mete gives us a Right to receive the fame again. But is this Cha- rity ? Is this Humility ? nothing more diftant from it. For thefe difpofe us to condemn and be angry with no body but our felves. To keep up a good Under- ftanding with Men of Goodnefs and Temper^ is but a very vulgar Virtue. This is eafy and delightful, for eve- ry Man naturally deHres C:uiet and good Ufage, and cannot help being well affected to Perfons who love^ and pleafe, and are like him. The Difficulty is^ to car- ry Matters fmooth and inofFenfively with Men of rug- ged, intradable^ and fierce Difpo/itions ; with thofe who make little Confcience of v^hat they do or fay^ and ftick at nothing unjuft or unfair in their Dealings. And he who can do this, is a truly great Soul^ and fets a noble and commendable Pattern of Phiiofophical^ or, which is more, of Chrifiian Fortitude. Tiiere are a fort of Men, who cherifli Peace and Quiet, with themfelves and all the World ; and Ano- ther very vile fort of Wretches, the very Reverfe of thefe, who delight tofifliin Troubled Waters, and are neither eafy, nor will fuffer any body elfe to be fo ^ eternally troublefome to others, but much more tor- menting and vexatious to themfelves. And there are yet a Third fort^ who are not fatisfy'd with giving no Offence, but m.^.n fiii and exceed its largefl: Defires. Chap. VL The Joy of a Good Confcience* ' T^H E Glory and Privilege of a good Man confifls in the Teflimony of his own Mind ; For this is a perpetual Feafl and Triumph. It fets him above the Po yver of Fortune, and makes the fharpeft Afflictions not only an Exercife of his invincible Patience, but a Mat- Book II. of J E S U S C H R I S T. 9 I Matter of undifturbed Joy to him. Whereas even Pio- fperity it {'c]t cannot procure Eafe and Content to a guilty and felf-condemning Breaft. Would'ft thcu then enjoy a fvveet and uninterrupted Tranquility ? Keep all at Peace within, and give thy own Thoughts no caufe to reproach thee. All the Satisfaction we take Oi promifc our felves, is vain and dangerous, ex- cept that only, which proceeds from a Senfe of having done our Duty. The xVIen thoufeeft fo Gay, fo feem- ingly full of Delight, are galled and itung within ; they have no inward, no true Contentment, and not- withftanding their mod induftrious Purfuits of Plea- fure, that Sentence of God is irreverhble, and the (ad Effeds of it hang over their Hearts, that ^ , ^ rhere is no Peac^ to the JVicked. They may ^^'^ ^'''^^- " '- perhaps make. mighty Boafts of their Enjoyments, put on an Air of Happinefs, give out, that their Pomp and Greatnefs fecures them from the Aill^ults of Mik- ry j but thefe are all Delufions, and ought not to in- cline our Affent; or provoke our Envy. We fee not their inward Tortures^ nor are VVitneffes of thofe Checks and Terrors, which make Retirement bitter and infupportable, and haunt their Cloiets and thtir Beds: VVe fee not yet, but there is a time coming when we (hall fee, an angry God breaking out upon them in Fury ^ their mighty Projeds quaflied and baffled, and all the Happinefs they vainly boaited of, vanifh like a Dream. While therefore thefe Men take a Pride in their SucceiTes and outward Enjoyments, do Thou with equal Satisfaction entertain thy Afiiidions. This is not indeed to Fle(h and Blood an eafy Undertaking ; but to a Soul filled with Grace and Love, which knows and propofes to it felf no other Happinefs but God, nothing is impracl:icable, nothing difficult. For what is this, but to rejoice in the Fatherly Care and AiFe- dion of Him whofe Providence ordereth thefe Suf- G 4 ferings ,92. flPf tl^e limitation Book il. ferings for chy Good ? The Glory which we give or receive from one another^ is very fickle and periftiing ,• it cannot lafl: long, and while it does, feme Alloy of Sorrows, will ever attend and damp it. The Good Man's Glory ftands upon ftronger Foundations ; it rifes from within, and muft endure fo long as that In- nocence which creates it : Nay, it muft laft as long as God himfelf ^ for his Will carefully performed, his Fa- vour and Approbation which follows thatPerformance, are the folid Bafes on which it ftands : And thefe can never fail, fo long as Truth and Juftice continue im- pregnable. To him who afpires after Eternal Glory and Honour, that of this World is of very little Con- fideration. And thefe are fo very different, fo in- confiftent, that the Love and Sincere Defires of the One are beft proved by a Negled and Difefteem of the Other. Nay, not only the future, but the prefent Happinefs is beft fecured by feeking the Approbati- on of God alone : For nothing contributes more to an eafy and quiet Mind , than the difregard of the Praife , and defpifing the Cenfures and Reproaches of Men. A pure and quiet Confcience does above all things difpofe a Man to reft contented with his Condition : And particularly, with regard to the Opinion of the W'orld, it is highly reafonable he fhould do fo. For what is any one really the better or the worfe for what other People fay of him ? Their Commendati- ons add rft)thing to his Virtue, nor does their Difpraife and Scandal take one whit from it. The Man is ftill the fdmo • what his ovyn Anions and the Judgment of God make him ; this is the Standard of our Worth and Happinefs ; neither more nor lefs belongs to us, than will be found to do fo at the laft great Account ; and that will depend, not upon what we were faid or fuppofed to be, but upon what in very deed we were in this World. The more Refpe(5t therefore we bear to the Book II. of J esusChrist. 93 the Condition of our own Minds^ the lefs Impreffion will theCharacSlers and Reports of Men make upon us. For God feeth not as Men fee • they obfervethe Face and outward Appearance, but he fearcheth and under- ftands the Heart: They look upon the Ac5lion, and form a Judgment from thence ; He fees our Intenti- ons, and condemns or acquits us according to ourHo- nefty and Sincerity, our corrupt Inclinations and wicked Defigns. And therefore a Modefl: Humble Man makes it his conftant Care to be doing Good, and to think meanly of his own Performances. He feeks;. nay he feels, no great matter of Comfort from any of the Advantages which attend Well-doing in this V/orld ^ but conflders whom heferves, and for whofe fake he does it, and cheerfully reiies upon him alone for the Praife and Reward of that which beft deferves it. And when we are not anxioufly concerned for the Teftim.ony and Credit of Men, then may we truly be faid tQ have reilgned our felvestoGod,and to depend upon him with that ftedfaft and holy Confidence which becomes us. Not he that commend- 2Cor x 18 eth /jimfelf(nOyncrhc\\hcm others com- mand neither) zs appro^jeJ, hut "whom the Lord commend- eth. And therefore a Holy and Spiritual Man indeed lays aHde, as much as may be, all Concern with the World. He confiders that God is the only Perfon whom he fhould labour to pleafe ; and while he is happy in his Approbation, and the Witnefs of a good Confcience, all outward Accidents are confidered, as Things remote and foreign to his main Defign, and fuch as ought not much to affect him. c:h a p. 94 ^f tft^ imitation Book IL Chap. VIL 0/ Loving Jefus above all Things. BLeffed is that Man indeed^, who feels and relifhes the Love of Jefus,- who finds the Sweet of ° this Love^ and can even defpife and hate himfelf for his Saviour's fake. For, tho' the Love of our felves be the very Voice of Reafon and Nature, yet the fame Voice commands us too, to quit a lefs valuable Friend for a better. And this Exchange he hath made neceflary to our Obedience, who requires us. To Love him on- ly, above all Things : And He alone is worthy of our Love. For the Objeds of this World, which are too apt to engage our AfFedions, are uncertain and deceit- ful, but Chrift is Faithful and Eternal, and will not fail to return and reward our Love. He that depends upon any Temporal Comfort, will one Day be con- vinc'd of its Frailty to his Coll, when He and it both perifh together,- but Jefus remaineth for ever. And as he cannot perifli himfelf, fo neither will he fufFer any to perifh, who depend upon him. Let him then be your Hope, your Joy, your Love, whofe Friendfhip and whofe Power are everlafting, Tho' all Things forfake you, yetv/ill not He; nay, all things elfewill certainly forfake you, but even then He will be All, and more than all the World to you. Living and dying then keep clofe and ftedfafl: to him, for he in Life and Death will be to you Advan- | tage. But then his Friendfhip and conilant Protection depends upon this Condition , That you admit no Rival into Competition with him. He will not accept divided AfFed:ions,but expeds to reign fupreme and fole Lord of your Hearts,- and the only way of inviting Him thither, is to caiv out all other Inmates, and let Him have the whole Houfe to himfelf. And indeed, when we Book 11. of JE S U S C H R I S T. 95" we come to confider and compute Matters juitly, whatever Love or Regard we have allowed to any- thing but Him^ will be found in a manner perfectly loft and thrown away. Do not therefore indulge a Paffion,which can turn to no account. Lean not upon a Broken Reed^which will not only let thee fall, but pierce thy Arm too. And fuch a Reed is Mortal Man, For allFkjlj is Grjjs, and all the Glory thereof flotmjJjeth, as a Flower of the Field -^ 7 he Gr^fs ' ^'^' ^- =4- "witherethy and the Flower fa deth-^ And they who areen- amour'd with its Beauty^ find how poor and tranfito- ry^ how empty and deceitful a Good they fet their Hearts upon. Where-ever elfe we exped Comfort, our Hopes are foon blafted^ or wretchedly difappoint- ed : But when our Thoughts and VVifhes center in Je- fus, we are fare to find what we look for, fure to ob- tain all that we did^ more than we could exped. Think not to find Satisfaction in thy felf ^ for the bet- ter you underftand your felf, the lefs caufe you will find to love your felf ; and the more you indulge this Love, the greater and more certain will be your Ru- in. Seek then thy Lord and only Saviour,- for he who hath Chrift, poffeftes all Things : And he who neg- leds him, does himfelf more Mifchief than all the Ene- mies, nay, all this World, and all the Powers of Hell could ever bring upon him. CHAP. 96 €»f t^e imitation Book ii- Chap. VIII. Of Intimate Converfation^ and Friendjhip voith JESUS. WHile Jefusisprefent by his Grace and Comfort, nothing is hard to do^ nothing grievous to fuf- fer ; but Ilappinefs and perfed Peace dwell and reign in my Breait: But the Moment he withdraws his chear- ing Prefence^ all my Supports are loft and^one. all my Faculties diftbled, and every Difficulty infupera- ble, every Crofs infupportable. The Confolations ©f this World make no Impreflion, nor give any fo- lid Joy, while he continues filent ,• but let him fpeak one fingle Word of Comfort to the Soul^and fhe is gay in the mid ft of Diftreffes. Thus Mary rofe John XI. immediately, and dried up her Tears, up- on the News of his Approach, and the firft Call of her dear Mafter. And happy fure was flie, happy is every Mortal in this Vale of Tears, whom Jefus calls. For whom he calls and commands to come to him, he calls from Grief and Mourning to true Joy. How flat and infipid, how harfli and unpleafant is all we are, and all we have, without this Heavenly Comforter ? How empty and deluding all thofe Wifhes and "DeHres which are placed upon any other Objed } They bid us infi- nitely to our lofs. A lofs greater and more irretrie- vable than if we loft the whole World : For could we gain the whole World with the lofs of him, it were a foolifh and moft miferable Exchange. And what in- deed is all the World without him ^ To be deprived of this one Friend, is bitterer than Death : To enjoy and poffefs him, the only Happinefs of Life. His Friend- Ihip is Security fufficient againft a whole World of Enemies : A Treafure above all the Riches of the Univerjfe. He who finds this, hath more than both the Bookll. of J E S 11 S C H R 1 S T. ^J the Indks ; and he who lofes it, lofes more than can be exprefs'd. But why do I fay more ? He lofes all j for this is Poverty indeed, this the only Poverty^ to lofe the only true Riches. So all-fufficient, fo delightful, fo heavenly fweet is the Friendfhip and Company of Jefus. But every Man is not qualify 'd for fo precious a Blefling ^ for it requires great Care^ and Skill, and Wifdom to be fie for this Enjoyment. Humility and Charity muft make and keep him ours. Piety and Peace are the Difpofi- tions he delights in. Sin and Paffion^ and Worldly AfFedions will drive him away. And if he take his Flight, where, wretched Man, where wilt thou find a Friend ? Without a Friend thou canft not live in com- fort j and if he be not thy only Frieriu, thou art left defolate and forlorn. Confider then how m.iferable thou makeft thy felf by placing thy Confidence, or thy Joy in any other. For better were it far, that ibe whole World fhould bend their utm_ofl: Spight againft thee, than this one Friend be provoked to Difpleafure. If therefore Relations and Acquaintance be dear, yet let none be fo, comparably to thy God and Saviour, Remember, they are dear for his fake^ but he for his own. For this is the peculiar Prerogative of Chrift, that Enemies as well as Friends Ihould challenge a fhare in thy Affections upon his Account ,* thouartio forgive and love, to pity and pray for all Mankind, becaufe he loves them ^11 ,• and it ought to be the earneft De- fire of our Hearts, that all may knov/, and be fenfible of his Love, and make fome fuitable Returns for fuch wonderful Goodnefs. But neither we nor any .other Perfon have a Right to be loved for our ov/n felves ; for the Foundation of Love is Excellence and Good- nefs ,• and this is all from God. In him alone it dwells originally, inherently, independently \ and what pro- portion foever any Creature hath, is entirely derived from him, the Emanation of that univerfal and in- 98 Of t^e imitation Bookii. inexhauflible Source. And therefore he alone hath right to command our Love for his own Excellence, becaufe all Excellence is his • He alone is to be loved above ail others^ becaufe he neither hath, nor can have any Equal. Covet not then thePraife or Love of Men, for Praife and Love are God s Peculiar. Nor laviflily difpenfe thefe to others, but in thy felf, and all Per- fons of Virtue and Merit, laud and admire, and love the Graces of Chdft. Bring to thy Lord a clean and upright Spirit, free ffoni the fordid AfFedions of the World ; that thou may 'ft be entirely his, and folace thy felf with the Delights of his Converfation. But leave the World, and come to him thou canftnot,without the Preventi- on and Affiitance of his Grace. This only can exalt thy Defires, and draw and charm thy Heart with the , . Cords of Divine Love. For Man can do all tJjlngsthrougfoChriJr that firengthens him^ but if that Succour be withdrawn, he is blind and na- ked, deftitute and weak , full of ConfuHon and Tor- n\ent- or rather, he is Confufion in the Abftrad,Weak- nefs and Impotence it felf. And if fometimes thou feel an iinvard Scourge, let not thy Melancholy Thoughts deje^i: or drive thee to Defpair. For Spiritual Com- forts and Joys are fown in Tears • and Patience brings forth plentiful and perfed Fruits of Righteoufnefs and Peace. If rhefe Sorrows proceed from a Refledion upon thy own Sins and InhrTiities, indulge the Holy Grief ^ and lament, as becomes a Serious Penitent, thy o wn Unworthinefs, and former Mifery. If Adverficies fent from the Hand of God afiiid thee , fupport thy felf with the Confolations of a Good Confcience^ and be afiured, that fuffering fo as may advance thy Ma- iler's Honour, will end in Glory and Advantage to thy iol^. But confider, that in either cafe, the Trou- ble cannot be long j for thefe Black Intervals of Sad- nefs will as certainlv, as naturally be folio vv^ed with Book 11. of J E S U S C H R I S T. 99 inward Peace and Joy, as Summer fuceeeds Winter, and Storms are hufhed into a profound Calm. C K A P. IX. the Difconfohte State. WHen all Human Comforts forfake us, if God vouchfafe to .fupply their place with Spiritual and Pleavenly, which are infinitely better^ we are not much to wonder if the Soul preferve its Temper, and bear up manfully under fuchCircumftanccs. But when the World and God both frown, then to bear fuch Defertion with Patience, and be content to be aban- doned of all our Hopes for hisGlory^ thentoacknow- ledge our Unworthinefs, and not charge God foolifli- ly, nor be partial to our fufFering felves, this is Virtue and Refignation indeed, the very Exc>2llence and Per- fedion of an Humble and SubmiffiveMind. Who that conliders, can forbear rejoicing, while the cheerful Light of God's Countenance fliines bright about him? W^hat Wretch is fo unreafonable to grudge his Service, when Bounty and Bleffings reward his Pains, and con- vince him that he does not ferve God for nought ? This is the happy Seafon Vv^hich every M^n defires and triumphs in. Smooth and pleafant is hisPafragc,whGm the Grace of God conduces and carries through this troublefome World. For hov/ can we think it itrange, that he fhould not feel the weight of his Burthen, v^^ho is ftrengthened and fupported by Almighty Power, and led through Difficulties and Dangers by the Captain of his Salvation ? It is natural for us to cling fail about any thing that may give us eafe ,* and hard for a Man to diveil himfelf of Carnal AfFedions^ fo that before our Paf- fion loo 0i tl^C imitation Book II. fions be efFet^luaily fabdued, and our Delight and Hope fixt entirely upon God^ many and frequent Conflids mull: be undergone. And yet at no Expence lefs than this is cur Peace and Quiet to be purchaled. For fo long as a Man reRs upon his own Strength, he is ea- fily diverted to worldly Comforts^ and taftes little Sa- tisfadion but what arifes from fuch. Euthevvhofe Soul is enamoured with God and Goodnefs^ expeds not his Delight from Senfual Enjoy ments^ but finds a Pleafure in the feverer Exercifes of Virtue and Devo- tion^ and even enjoys the Difficulties he undergoes for Chrift's Sake. If then God fhed down Spiritual Comforts from A- tove^ entertain the Precious Gift with Humility and Thanks ; and lofe not the Effed and Reward of Grace, by fuppofing it your Due, or valuing your felf upon it. Rejoice in the Bleffing ; but temper that Joy with Gratitude , and let it not Iwell to Infoience and Va- nity, to Cenforioufnefs or Contempt of thy weaker Brethren ; but the more thou haft received, the great- er let thy Modefty be ; and the more thy Fear, thy Diligence and Watchfulnefs, that thou abufe not fuch gracious Liberality. For Comfort and Gladnefs sviil not laft alvv^ays ; a Cloud will come betwixt, and inter- rupt the chearful Beams of this Sun of Righteoufnefs.^ Temptations will have their turn too ,• and therefore^ when thefe fiill hard and heavy, let Patience and Hu- mility, not hopeiefs Defpondency, be theeiFed: of fuch Oppreffions. The greatnefs of thy Sufferings muft in- flame thy Truft, thy Zeal, thy Devotion ; and fervent Prayer is tJie proper Weapon againft the Attacks of our Spiritual Adverf-iry. For Matters are not defpe- rate, and he who took away his Support:, only with- draws them for a Seafon, and to thofe who feek them with holy Perfeverance, vi^ill at a fit ( that is, at his own ) time, reftore them again with Advantage. This is a ufual thing with God. The Prophets and Saints Book II. of J E S U S C H R T S T. loi I Saints of old have all advanced to their Crowns by the ftrtie rough Way of Grief and Defcrtion. Nor may we^fuppofe, that thefe Difconfolate Intervals are the EfFeds of God*s Anger and final Abdication of us. Obferve how eminent an Inftancc of thefe Changes we have in the Man after God's own Heart • when the Grace and Favour of God was lifted up upon him, his Mind was exalted proportionabJy : In my Trofperity^ I faid^ I jhall never be caft doivn^ ^^^^' ^^^- ^■ thouy Lordy of thy Gcodnefsy hafi made my Hill fo fir org. When this Favour was withdrawn , he confeiTes the Confequence of it, the deep and heavy Impreffion it made upon his Spirits, Thou didfi turn thy Face from mey and I was troubled. But yet this 7- Trouble, fharp and fenfible asit was,did not fink down into Defpair. His Remedy was Prayer, Then cryed I unto thee, O Lord, and got me to my Lord, ^• right humbly. And how fuccefsful this Application proved, himfelf declares. The Lord heard mc^ find had Mercy ufon me^ thou haft turned my Mourning into Dancings thou haB put off my Sackcloth^ ^°> ''• ^?jd girded me with Gladnefs, Now, if thefe Sorrows v/ere the Portion of thofe bright Patterns of Piety j if God's dearly beloved Children and faithfulleft Servants have not liv'd conftantly under his Propitious Smiles; if ]^en of fo exalted Virtue were yet differently affeded, as they felt different Difpenfations of Providence to- ward them ; what are we poor, we weak, defertlefs Wretches, that we fnould exped to be exempted from Troubles ? What is our Zeal in comparifon cf Theirs, that we fhould hope to have it always warm, always gay ? What have we done to confine the kind- ly Influences of that Spirit, and fecure them conilanc to our felves, which even to thofe that ufe and improve it beft, goes andcomesy and ^^^'^^ '^'^'^' ^^ blows only where and vAjen it lifteth ? And therefore Job H cakes I ox €)f t^e ^mitatiOXi Book IL takes notice of ir^ as a Fate common to all Mankind, thac God does not fo magnify, or fet his jo'^vn.i^fi s. Heart upon any one among them, but that he %'': fit's him e'very Mornings and tries him e'very Momenta Where therefore can we fafely place our Confi- dence, eitcept in the Grace and Mercy of God only? All other Comforters are miferable. The Company and Exhortation of Religious Men, The tender and affedionate Advice of dear and Faithful Friends, The Entertainment of good Books, The moving Strains of pious Eloquence, The heavenly Raptures of Pfalms and Hymns, All thefe adminiifer but very poor and flender Relief, to ailw.ige the Anguifh of our Minds, or but fo much as to divert and deceive our Pain, if God withdraw his Confolations, and leave us to the defolate Condition of merely Human Helps. Then as our laft and belt Refuge,we muft fly to God • hum- ble our felves under his mighty Hand^ fubmit to what he lays upon us; acknowledge, his Goodnefs even in our Sufferings- and be content to fuifer ftill, fo long as he fees fit ^ for he will not fee fit to continue his Difpleafure for ever, but v/ill revive the Contrite, and exalt the Humble in due time. I never yet, to the beft of my Remembrance, met with any remarkable good Man, who had not, at fome time or other!,: fallen into thefe Difcomforrs; and languiflied urder the Apprehenfion of God's Difplea* fure, or the Abatement of his own Zea*!. Nor was iteverdefigned, that any Man in this Life fhould arrive at {o exalted a State of Holinefs, and abfolute Safety, as not to be fometimes tempted. Though this happens at very different times, and fome have their Tryals in the beginning of their Converfion, which are refer- ved for Others to their latter and more perfed Days. It feems, the fublime and rapturous Contemplations of God are a Blefling too precious for thofe, who have not firil endured iome Trouble of Mind^ to qualifie them Book II. of J B S U S C H R I S T. IO3 them for fo excellent a Reward. Well then may we Rejoice in thefe Temptations^ which arc ordained cer- tain Forerunners of more abundant Grace, and Signs of thefe unfpeakable Confolations and Delights, which are referved for them that have approved themfelves Faithful. For not to him that is excufed from Fighting, but to him that overcometb ^^'^- ^^- 7- by ftriving couragioufly, and endureth to the end, tviII I give to eat of the Tree of Life, Moft wifely therefore are thefe Viciffitudes of Pro- fperity and Adverfity appointed for the Improvement of our Piety and Virtue. Were our Troubles v;ith- out Intermiffion, no Flefh could be faved ^ and there- fore God foftens and rewards them with inward and heavenly Comforts, that fo, affifted by his Grace, and encouraged by his Favour, we may be able to bear up againft our fharpeilTryals. But were that Grace and Favour conftant too, we fhould be immoderately exalted with our Performances, and impute theBlel- /ings of God to our own Merit. And therefore the Returns of Affliction, and fpiritual Defertion , are convenient, to prevent or check our Pride. They fhew us, that how great foever we may value our felves, yet are we not fo perfed^, but that we deferve to fuf- fer I and the Good we receive, we receive, not of Debt, but of Liberality and free Grace. Miftake not, (Man, the Devil never fleeps. He alway-s watches for an Opportunity to affault and work thee Mifchief. jThc Flefh is not utterly dead, nor its Appetites and aflions fo totally extind, but that every freihObied: ill awaken them into Luft. Be thou therefore a- /ake too, and prepare every Day for fome new Con- id : Speak not Peace to thy felf, when befet on very fide with numerous and reillefs Enemies ^ ior retched is thy Cafe, if their Violence be fuffered to ar thee down, or their fubtlc and wakeful Malics urprize thee into Sin. Hz CHAP. I04 jflpf tfte gimitatton Book ii. Chap. X. Thankfulnefs for God's Mercies, MAN is horn toTrouhle as the Sparks fly upwardy ancJ doft thou refufe the Condition of Nature, by hoping to be exempted from Labour and Jab V. 7. Suffering ? Confider this, and apply thy felf vigoroufly to Patience, as a moft necelTary Virtue, and learn to bear the Crofs, as the Bufinefs thou art created for. For this will much better become a Sin- ful Creature , than to depend upon Comforts which thou deferveft not, and Pieafures which belong not to thee. Could even the Worldly-minded be fecure of Spiritual Joys without Interruption, he could not, in agreement with his own Principle, but be paffionately fond of them, as yielding more fubftantial Satisfadi- on than all External and Senfual Delights. For what Comparifon can there be between thofe Pieafures which are attended with Shame, or Deceit, and thofe which are folid and durable , void of Reproach and Indecency, the Fruits of Virtue, and the fpecial Gift of God to chafte and heavenly Souls ? This then were Epicurifm indeed , were this to be attained and pre(erved by any the moft affiduous Care of ours : But that which renders even thefe Joys lefs fenfible, and lefs eagerly defired, is, that they are the Free Gift of God, who both difpenfes and withdraws them as himfelf fees fit, and frequently fufpends the Hap- pinefs they bring, by ftrong and fevere Tryals. For we are in a State of continual Difcipline and Warfare, and oar Conflicts muft return very thick upon us, fo long as we remain in fuch a State. Nor are thefe Difficulties from the Malice of our Enemies only , but we our felves contribute to our own Mifery, and obftf udt the more liberal Communi- cations Book 11. of J E f U S C H R I S T. loj cations oF Divine Grace and Comfort, by affeding a miftaken Freedom, and extravagant Conceits of cur own Strength and Goodnefs. The Bounty of God is admirable, who fupports us with the inward Satisfadi- ons of his Spirit; but the Folly of Man is prodigious, who does not difcern and thankfully acknowledge, that all his Ability to do well is imparted by a higher Hand. If then the Gifts of Heaven are diftributed to us more fparingly than we wifh or exped:, we lefTen their Proportions, by not being duly qualified to re- ceive them : And qualify d we cannot be, while in- grateful to the Author, and negligent to improve all we receive to the Giver's Praife and Honour. For he who hath and ufeth Grace aright , does by that very Ad incline God to give more. And from the Proud iinthankful Negleders of the Favour, even what they had is taken away, and added to the Portion of the Humble and Diligent ; thofe who are duly fenfibie from whom, and to what Purpofes, they have it. Might I be allowed to chufe my own Lot, I fhould think it much more eligible , to want my Spiritual Comforts, than to abound in thefe at the Expence of my Humility. No, let a Penitent and Contrite Spirit al- ways be my Portion, and may I ever fo be the Favou- ! rite of Heaven, as never to forget that I am Chief of i Sinners. - Knowledge in the Sublime and Gloriou? I My fteries of the Chriftian Faith, and Ravilhing Con i templations of God and a Future State, are moft de/4 raSie Advantages ,• but ftill I prefer Cha- rity ivhkh tdifieth^ before the higheft in- ' ^*"'- '^"*- ^' telledual Perfedions of that Knowledge which pujfeth up. For every thing which is high , is not therefore holy ; many Meats are agreeable to the Palat, which Ijare not conducive to Health; and thofe Gifts, which are firft in our Efteem , do not always recommend us moft to God. Thofe Spiritual Advantages are i; certainly beft for us , which increafe our Modefty, V- • H 3 and lo^ €^f t]&e %mitatiQn Bookn. and awaken our Caution, and difpofe us to fufpbd, and to deny^our felves. And therefore it is an Argu^ ment of Wjifdom in God , to recal his Gift^ fome- , times ; as well as of his Goodnefs, to impart them at others ; that by the lofs of what we had, we may ex- perimentally find our own Impotence ; confefs and feel our Wants ; and know to whom rhe whole Glory of all that is excellent in us, does of right belong. Deal juftly then in thislylatter, ReTjJer to Goethe things that are Cols, and take to thy felf what is properly thy own : To Him, the Thanks for his Graces, nay, fpr^ the very Power ot ufing them aright ^.To thy felf, the Shame and Condemnation of havmg ufed them no better ; And know, that His .iathe Honour for all thou haft done well. Thine only the Blame and juft Punifhriient for all thou haft done amifs. Sit down in the loweft Place, and then (halt thou withHonourbe promoted to th^ higheft; Luke XIV. 'for the lofcier the Building, the deeper muft the Foundation be laid. The higheft in God's E- fteem are meaneft in their own ^ and their Excellence confifts in the Meekncfs and Truth', not in the Pomp and Oftentation of Piety ,which affecSts to be feen and admirVl of Men. The repofing our Hope andTruft in God alone is the mdft effeciiuai Prevention of Vanity and Infolence ; and afcribing to Him all our Virtues and Attainments is inconfiftent with coveting the Praife of Men. For fuch Perfons are concerned to approve their A<^l:ions to God only; and labour to advance his Glory, as the chief and only thing, which ought to be m/agnitied in all that is pious and .coffi- mendable, in tl^emfelves and every good Man. r Receive then a little with due Senfc of Xjratitm^e, thus thou fhalt obtain more. The Gifts, which -.others eucem meaneft and moft contemptible, confider as the Gifts of God, arid let this raife their Value in thy Efteem. For indeed every thing ought to be eftemed, ^ '^ ' , ' which Book IT. of J E s u s C H R I ST. 107 which is a Mark of his Fiavour, who is the Xupr'eme Lord of all : Even Stripes arid Punifhments from h^s Hands fiiould be not only ftibfnitted to with Patience, but received with humble Thanks ; finee- his Rod is intended for our Good^ and no Difpenfation of his Providence is without its profitable and xvife Dellgn. If then thou value the Grace of God, and deilre to keep it, be thankful when he gives j be refigned and patient when he takes avvay • pray fervently and fre- quently for the Returnsof his Favour, and let not thy own Pride or Carelefnefs provoke him to with- <3raw it. C H A V^'t$^. .WL./: Of Loving Chrift in Affli^ion, MAny we find poflefs'd with ftrong Defires of Chrift sHeavenlyKingdom^and eager of reign- ing with him there; but few^who are in love with his Crofs, and content to fuffer with him upon Earth. The Graces and fweetConfolations of his Spirit charm and draw us, but Affli<^tions drive us away from him. When he invites Men to fit down at his Table, the Guefts come crowding in apace, but if he call us after him into the Wildernefs, to Faft and Pray v/ith him, he calls in vain, and goes alone. The Breaking of Bread is what all of us like, but the Drinking of his Bitter Cup we are fhamefully averfe to. We read the Hiftory of his Life, and perufe his Miracles wkh Re- verence and Delight, for thefewere full of Mercy and Relief to wretched Men ; but when he comes to the Tragical Circumftances of his dolorous Pallion, and bitter Death,w€ either (hut our Books, or read the me- lancholy Story with Coldnefs and Indifference: Very H 4 hardly i^8 iPtMt ^mituion Book IL hardly perfwading our felves, that in this t et. 11. 21. ^^^^ ^^ ^^^^ i^j-^ ^ ^^ Ex am fie y that we JhouU follow his Steps. Such W3S the Behaviour, not of the Multitudes only,> but his own Difciples too heretofore, who throng d in to his Hofanna's, and his Preaching ; but when he was apprehended, and treat- ed as a Malefa and iOveour Blefled Lord for his own fake, how noble would' be the Fruits of fo generous a Principle.'' And indeed, how. can we pretend to love iim,- when ws only lovd-our felves; and pay Obedience to his Com- mands, not, out of regard to /j/j Authority ^ndourO- ibligations,.noi: from a Defire to ple,afe him, but purely to promote our own Advantage .? Fpr whexe, among , ' . . the BQOk II. of J E S U S C H R I S T. 109 the many MilUons who profefs to be Zealous Chrilli- ans,Where is the Man, that would be content to ferve Cod, as his Maker and rightful Lord, bad he no Ex- pedation of Reward from him? Nay,Who almoft is fo fpiritual, fo refined, as that Poverty of Spirit, recbm- inended and Bleffed by our Saviour, requires we fliould be, that is, Refi^n'd as to all Temporal Enjoy- ments, and well Satisfied to perfevere in our Duty, and not to think our Mafter hard, though he (hould even ftrip us bare of all thofe Comforts, which are ufually the Encouragements of Piety and Virtue ? This is a Temper rarely to be met with^ fuch a Generofity and Greatnefs of Spirit, as Crowns and Kingdoms, nay, the whole Eailern VVorld were wifely given in Ex- change for. For this is the peifedion of Love ; a Virtue fo exalted, that no other Part of Religion is to be named with ic. A Mao may bellow ail his Wealth upon the Poor, and be never the better. He maychaftife and mortifte his Flefh and fenfual Appe- tite, with all the Severities of the moft exemplary Pe- hitence, and yet this is but a low and little Excel- lence in comparifon. He may attain to the higheft and cleared j^nowledge in the Myileries of Religion, but ftill he is infinitely fhort. His Virtues may be bright and exemplary, his Devotion fervent and conftanr, his Meditations ravifiiing and divine: All thefe are valu- ble Gifts, but there is Hill one Excellence behind, more valuable, more heceffary than all the reft,* and thatis. Being able^. after having renounced ail the World be- fides, to renounce himlelf for the fake of his Lord; to devote all he is or can do, fo entirely to his Service, as to.b^,_content with every thing ^ to iludy his Will, his Pieafure, his Glory in all things^and toconfult his own in nothing: And, when he hath faithfully and diligent- ly perform'd a*l which he knew it became and was ex- peded from him to do, to efteem all this of no Confi- deration, and account that he hath done nothing.- . " Others no €»f tl^e g:mttatton Book IL Others no doubt will have quite different Notions of him. They will fee and admire^, publifh and extol his Virtues, but ftill their Commendati<>ns, tho' never fo profufe, never fo juft, will not have any Influence up- on his Judgment ; nor tempt him to fwerve one whit from that Opinion, vi^hich Truth it felf hath direded us to in this Cafe, ff'hen je hauedone all thai ^ ^^^^' is commanded juUy fajy We are unfrofitahle Servants, He will not think that Complaint of the Prophet beneath him^ I am poor anddefolate; Pfalmxxv. when yet in truth among Mortal Men none is more wealthy, none more happy, none great- er and more powerful than he, who in a true Chri- ftian Humility thinks himfelf moll helplefs, moft in- firm, moft mifernble. In a word, none more Honou- rable in God's Eyes, than he who is vileft and moft defpicable in his own. C H A p. XII. The Reafonahlenefs of taking up our Crofs. WHen Jefus thus defcribes the Condition of our being owned for his, If any Man iviU be my Difcipley let him deny himfelf, and take ttj) his Matth. xvi. Q^.^j^^^ ^^^ j-^n^^ ^g . ji^^ Generality of Men are apt to cry out with thofe in the Gofpel upon another Occafion, This is a hard Saying, and joh-a VI. ^j^^ ^^^ hear it ? But oh ! that fuch would ferioufly confider, how infinitely more terrible and confounding that Sentence will be, which their angry Judge fhall pronounce inThunder atthe laft Day ^ And how thofe Ears, which are too foft and tender to bear This, will then be able to endure, zGoye cur- Matth, XXV. y^^ ^j^^Q ever lading Fire, prepared for the Devil and Book 11. of J E S U S C H R I S T. Ill I — . and his /^ngeh. Ah I how abfurd, how fenfelefs is it, not to harden our felves at prefent, and chearfally embrace a Command^ which, tho* attended with (bme fhort Uneafinefs now, fhould yet be welcome to us, becaufe it will give us Boldnefs in the Great Day of Tryal ; and, by impofing fome fliort and very tolerable Pains, be our Security againft Torments infupportable and eternal ? For when our Lord fhall come to judge the World with terrible Pomp, the Crofs (ball be difplay- ed and lifted high in Heaven : This thing now fo much abhorred, fo full of Shame, (hall then be a Banner of Triumph ,• and they who have fought un- der it here, and followed the Crucified Captain of their Salvation, in a Life of Humility and Sufferings, ihall flock to it as their proper Standard, and enter with their Glorious Leader into his Joy and Kingdom. Why fhould we then boggle at that Crofs, which leads diredly to a Crown ? Why thus obftrud our Happinefs, by refufing that which heals our Spiritual Infirmities, guards us againft our worft Enemies, fills us with heavenly Comforts, brightens our Virtues, and fupports us with affured Hopes of unconceivable and everlafting Blifs ? Remember thy great Mafter and Example, bearing his Crofs, dying upon his Crofs, that thou hereafter niighteft not difdain to bear it for thine own Advantage, when he for thy fake hath born it before thee. For if 'we dye with him^ ive JhaU alfo li've with him ^ if 'we fuffer with hiWy we Jhall alfo reign with him ; but if we deny him^ L^T' •"*' and are afhamed of his Punifhment, he will Mo denj-^md he^fljamed of usy and fbut US out of his Glory.^ Confider that thy All depends upon Suffering and Dy- ing. This is the Sum of thy Duty, this the Source of thy Happinefs. God hath ordained no other way of bring- 4^ ing us to himfelf, except that one of dying dai- -^ Jj^ and crucifying the Flepo with its Aff'ethons ^^^'^' ^^ and >? IIX M tfte imitation Bookii. and Lufis. In this all the Difpenfations of Providence confpire ; For, what courfe foever you take, which way foever you turn, how prudently foever you con- trive, the Crofs is fare to meet you every where. And that which, willingly embraced , would prove your Safety and Virtue, is fure to be your Portion, whether you will or not. Bodily Sicknefs and Pain, DifappoiptmentS' and Loffes in your Fortunes, An- gaifli and Perplexity of Heart, Difcomfort and Defer- tions from God ^ injuries and Provocations from Men, and, which 'is.i^vorfe than all, Difpleafure and Dif- content at your felf ^ One or more of thefe will be perpetually exercifing your Patience ,• and, fo long 25 God fees fit tq:continue you in this State of Mor- tality and Difcipline, 'tis vain to hope you fliall be exempted, from thfcm. r For God, in His great Wifdom and Goodnefs, ap- points us to Tribulation ; and damps, or withdraws our prefent Comforts, that we may learn to love and value him and Heaven the more, to acknowledge our Dependance upon his Bounty, be made fepfible of our own Impotence, and grow wifer and more hum- ble by Afflidions. By thefe we are taught to under- itand and value the Sufferings of Chrift, of which we (hould have but a very cold and imperfed Idea, did not our own Experience teach us what it is to fuifer. And the greater Conformity to his Image our Tryals work us up to, the clearer and more affeding fenfe we have of his Infinite Condefcention. Avoid the Crofs then we cannot, becaufe we cannot run away from our felves,..nor ceafe to be Men ^ and therefore what we cannot avoid, we muft make it our Endea- vour patiently to endure, and render that which would otherwife be our Torment, an Inftrument of Virtue here, and of Glory hereafter. ' Now this is IHU in our own Power. For They who fuftain their. Crofs, Ihall like wife be fuftainedby Book II. ofJfiSusCHRisT. 113 it in return, and all their Pains largely rewarded in their proper time and place. But this Life is net that time and place, and therefore we muft be content to Labour now, and exped our Recompence hereafter. But if we bear with Murmuring and Grudging, what bear we muft ; we do but gall our Shoulders with ther Yoke, and render that a heavy unprofitable Load, which might be fruitful and glorious. If we caft off our Burthen, we are immediately puriued and op-' preffed by another ; and, inftead of AfHidion full of Hope and Humility, draw upon our felves that molt intolerable of all Burthens, Guilt and Defpair. Why fiiould you entertain an Imagination fo vain,as that of being made an Exception to all Mankind ? Pro- duce me, if you can, one fingle Inftance in the whole Catalogue of glorified Saints, who paffed this Vale of Tears without hisPortion of Mifery. Even Jefus Chrift himfelf, our great Lord, tho' God as well as Man, yet lived a Life of Trouble, and none was ever fo truly a Man of Sorrows , or fo intimately acquain- ted v^itb grief, Himfelf hath told us. That ifaiabVnl it behoved him thus to fuffcr^ and to rife again Lukexxw. the third Day, and fo to enter into his Glory, And if this was the way neceffary for Chrift himfelf to afcend to theThrone ofGod by ,we muft not prefume to hope for a fmooth and eafyPalTage thither.His v/hole Life was little elfe but one continued Crofs,a Chain of Sufferings drawn out to the length of fo many Years. And do We, who profefs to tread in his Steps, expedt a Life of Softnefs, and Eafe, and Pleafure ? No, no, fond Man, exped nothing but Trouble. This thou may'ft depend upon, for it will never difappoint thee. It is not only the Condition of thy happinefs as a Chriftian, but thy certain Settlement and Portion as a Man. For Mortality is befet on every fide with Crot- fes, and expofed to Suffering every Moment. And though thefe be both the Punifliment and the Remr-*^ dy iij )SDf tijt gjlttitatf Ott Book IL dy for Sin, yet may we not imagine that they, who are moil careful to preferve themfelves from Sinning, are in the fame Proportion excufed from Suffering : For frequently the befl: Men undergo the fevereft Tryalsj and the better they are, the tenderer and more painful fenfe they have of them. For the fervent Love and Dedre of a better Country their proper and Eternal Home, renders the prefent Pilgrimage and Banilliment more tirefome and affliding. Fut yet thefe Calamities are no juft Reflexion up- on the Wifdomand Goodnefsof Almighty God,- for, as he appoints the Rod in his Mercy, fo does he likewife furnifli his Servants with mighty Confolations and Supports, fuitable to their Circumftances. And they, who fubmit to the Crofs as becomes them, reap large and glorious Fruits by fowing in Tears. The Burthen of their A^iferies is lightned, by calling their Care, and repollng their Tiuil, upon one who hath a tender Care for them. And the more the outward Man is weakened and opprefi, the greater Strength and Grace they feel in the inner Man. Nay, fuch is their Defire, luch the Satisi^(5tion, of being conformed to the Image of Chriil ; that good Men oftentimes would not fo much as wifh to be freed from thofe Miferies, in which the lefs difcerning Part of the World are apt to think the vtry Extremity of Unhappinefs to confift. For thefe better inllru6led Souls have a farther Pro- fped, and can foften all their Diilreffes by this Con- fideration ; That the more they, endure, the purer and more refined they are from Sin, and the more acceptable and dear they become to God. 'Tis^truey this Ccnfideration is not the effed of any Strength or Wifdom meerly humane, but the Product of Divine Grace, which fometimes gains fb abfolute a Conqueft over Natural Inclination, and exalts Fleih and Senfeto fo high a Degree of Refignation and Perfedion, that what, as Men, we cannot but decline, and have vio- lent Book II. of J t S U S C H R I S T. 115' lent Averfiorts to, as Cnriftians we contentedly em- brace, and :ue e:t tirely latished with. When thcrefc e we fee! in our Selves, or obferve in Others, a Zeal fc pawe: fu \, fo noble, as, not only to bear, but even tv iove r^nd leiight: in the Crofs ; When we vanquifli and bring it.jo abfolnte Subjedion thefe Bodies, and ch;ir A^ pet.ces, by a long painful Courfe of rigorous anr* voiantary Severities ; When we induftrioufly avoid Honours and Wealth , bear Injuries and Infamy contentedly • defpife our felves, and even delight to be defpifed by others ,• When we entertain the fharpeft Misfortunes with Conflancy and Temper, and are fo perfedly dead to the World, as no longer fo much as to defire thofe Enjoymxnts and Advantages, which recommend and fweeten Life to Mai kind ; do not fuppofe that thi^ is the Work, or falls within the Compafs of Man : For they who de- pend upon their Natural Powers, or their own m.oft exquifite Philofophy, can never rife fo high, nor thus abftrad their Minds from Matter and Senfe. No Principle, but that of Holy Truft and Faith in God, is capable of fuch Divine Operations. This Strength and Refolution comes from Heaven; -No Force lefs than Almighty can beat down the Flcfh, the World, and the Devil under our Feet ,• None de- Feat and fet us above the Horrors and Affaults of his Malice and Temptations, lefs than His, who van- quifh'd this old Serpent upon the Crofs, and by fo do- ing, fand:ified our Crofs co us too. Call up then all thy Powers of Reafon and Religion. Remember whom thou haft engaged to follow, and with all the Refolute Fidelity due to thy Vows and Obedience, fet thy fclf manfully to take up his Crofs, who fubmitted to die upon a Crofs for thy Silva^iom Prepare and difpofe thy Henrt, that no Aiiiidionniay over-bear thee by furprize ; bur conli^^ering what in- finite Variety of Troubles hem thee in, and wait ':hee every ii6 £)f tint gimitatton Book IL every-vvhere, let none have the Advantage of finding thee unprovided. Were there a poffibiHty of efcaping, we might then he allowed to contrive Methods of declining our Miferies; but fince they cannot be (hift- ed off, the only Remedy they have left againft themj is Readinefs to fufFer. Confider it is thy Lord's Cup, and that he drUnk the very bictercft Dregs of it ; con* fider it is he who gives it;, and that. he therefore gives it^that thou may'ft be partaker of his SufFerings^ in or- der to be made a more Worthy Partaker of his Glories. Liike xx'il ^^^ ^^^^> ^^ ^^^ ftrengthened in his A- gontes by an Angel fent from Above ; nor (halt thou want Supports proper for thy Conditi- on. But what thefe are, or in what Meafurcs fit to be imparted, our Lord himfelf knows beft f and to his Wife Difpofil we muft leave it. But all we have to do our felves, is to fecure an Humble and Patient Di- fpofition. And this we fliould find lefs difficulty in^ would we but follow the Pattern our Jefus hath left,of H b xii enduring the Crofsy and dej fifing the ShamCy for the Glory fet before him. And what can recommend our Suffering, what confirm our Patience I Cor iv niore than to confider, that thefe light Jffli-- clio77Sy -ivhich are but fur a Moment yfljall work out for us a far more exceeding and eternal Weight of Glory ? That Glory, in comparifon of which they are not wor- thy fo much as to be named j a Glory fo exceeding, that if all the Tribulations incident to all Mankind were heaped upon one fingle Perfon, yet even fo the Recompence is infinitely above what fuch a Suffering could pretend to deferve ; and Heaven would be cheap and wiiely bought, even at this vafl Expence. Efteem thy feifthen happy indeed, when thou canft even enjoy thy Sorrows,and find a fenfible Satisfadioa in fufifering for Chrift j for this is in a manner to at- tain Heaven upon Earth : A Happinefs, which no Man can ever arrive at, fo long as Adverfities bring Pain^ Book II. of Jesus Christ. 117 Pain, and Difcontent, and fad Oppreffions ofSpiric* for the Solicitude^ and conftant Labour to avoid Ca- lamities will be fure to produce perpetual Difquiec. Suffering and Dying are not only neceffary Incum- brances upon us, but the beft and moft Authentick In- fiances of our Virtue and Obedience. It is the Bufi- nefs and Perfection of a Chriftian to do thus daily ; and they^ who in good earneft apply themfelves to it, will quickly find their Affedions raifed, their Strength increafed, their Comfort and inward Peace wonder- fully advanced. St. Paul was Vv^rapt up into the third Heaven, yet did not he ^ ^^^*- ^-* boafl fo much of this^as of his Afflidions. And where- in the uncommon Privileges of thisefpecial Favourite confifted^ we learn from the Mouth ofChrii^ himielf when he f^ys J wiiijljew him hovygre^t things hemufifujferformyNamesfake, Suppofe ^'^-^ ix. then, you could be admitted to his Exiafies and Reve- lations, yet even thefe, ^tis plain from his Example, would not exempt you from Trouble and Sufferings ; For the more you are loved, and the more vehement- ly you love, and are defirous to pleafe your Saviour, the greater Proofs of this kind you muft exped: to give. Confider thcfe Jpofiles, who went away from their Perfecutors^rf/Wriw^ tiat they 7i.'ere ^,&cou7jt- ed worthy to juffer for the fake of Chrtl' ; •^'^■^ ^• And learn from thence to covet and vaLje the Honour and Dignity of enduring Pain and Poverty, Perfecu- tion and Reproach. For this would feem no mean Preferment, but a Favour referved lor thofc whom God is kindeilto, did wc but refied upon the Gain ic brings to our felves, che Glory to our Mailer, the Joy to Saints and Angels, and the Benefit to our Bre- thren, who fhall oblervc , and be encouraged by our Stedfaflnefs, and Patience, and holy Perfeve- ranee. Nay, even the Wicked and Carnal will be I moved ii8 0( tfte gimitatiotT Book IL moved by fach Examples ; for there is fo manifeft a Congruity and Decency, in fubmitting to any Adver- ficies which it fhall pleafe God to lay upon us^ that even they who have not the Heart to imitate^ yet will not be able to forbear commending and admiring, the Pattern we fet them. Would we indeed weigh things in a juft Balance, 'tis moft unreafonable we fliould decline fufFering for Cbriji, when it is fo very vifible, that we are well content to undergo much forer Hardfhips for the World, than any he thinks fit to call us to. And Ilia II Humour, or Paffion^ or Temporal Intereft be fuffered to prevail upon us more powerfully than Duty ? Efpecially, when that Duty promotes an in- finitely better Intereft ,- and the more we are mortifi- ed to our felves and the World, the nobler Advan- ces we make towards God and Life Eternal ? Thefe are refined Privileges, for which no Man is qualify 'd, till he be firft purified in the Furnace of Ad- veifity ,• nor can the Spiritual and Divine Graces dwell in a Soul^ till the Drofs of Earth and Senfual Appetites be firft wrought off. Aflure your felf, that SufFeiing for, and in Obedience to Chrifi, is not only the moil acceptableThing to God, but really advanta- geous for your felf, and that which contributes moft to the Soul's Health of any thing that can happen in the Prefent State. And, would the Prejudices Flefh and Blood* lie under, permit us to difcern and confi- de Matters impartiaiiy • this would be firft in our Win:)e.-, and preferred before all the Outward Pro- fperiiy, or Inward Satisfactions this World can give. For who would not be ambitious of refembling our Lord, and his moft eminent Saints .'* Who is fo blind, as not to fee, that the Thing in which they fignali- zed their Merit ^ was not the larger Degree of their Revelations, or the Pleafures they enjoy 'd, but the Number and Extremity of their Afflidion? ? . ' • And Book 11. of J E S U S C H R I S T. 119 And we may be very confident^ that if Chrili had known any better Way to Heaven than by CrolTes and Patience^ he would both have chofen it himfelf^ and referved it for his Faithfiillefl: Servants^ and deareft Friends. But fince his own Example^ and his conftant Dire(5tions declare^ Th^t if any Man will L^^exW. come to hiWy he muft deny himfelf and take uf his Crofs, and follow him^ it is but folly and loft La- bour to think of any other Method ^ for when all is done, this will be the Sum and Concluli- on of the whole Matter ^ that , Jhrough -^^^ ^^"^' much Tribulation we mitfi enter into the Kingdom of God., The End of the Second Book, I 2 Ot' Book III. I'll O F T H E IMITATION O F Jefus Chrift. Digefted into Conferences between Christ and the Soul of his Diiciple. C H A p. L The Happinefs of fuch a Converfation. 1 Difciphi^'^ Will hear what the Lord God pp/hxxv 5. will fay concerning me. For bleffed is the Soulj which hears the Lord fpeaking ^ and feels the tranfporting Comforts of his Gracious Words. Bleffed are the Ears^ which^ with a greedy Attention^ drink in the foft and gentle Whifpers of his Spirit \ while they con- tinue obltinately deaf to the treacherous Iniinuations of this deluding World. And doubly bleffed are They 5 who hear the Sound of Truth^ not only in the Out- ward Adminiftrations of the Word, but by the In- "Ward and Familiar Communications and Motions I 3 . of I ^^ gr>f tl^e 3!mttattOn Book IIL of infuled Grace. BlelTed thofe Eyes, which are (hut to all the Objeds of the World, and conftantly wake- ful and open to the Affairs of the Soul, and turned in- ward upon our felves. Blefled are they whofe fharper Sight enters deep , and pierces into the fecret and fubiime Myfteries of Heavenly Truth ^ purged and prepared by Spiritual Meditations, and Daily Exer- cife of Holy Duties : Bleffed indeed are they, who difengage themfelves from all Worldly Incumbrances, and gain Leifure and Opportunities for attending continually upon God alone. Confider this, my Soul, and fhake off Senfual De- fires, which muft be firft abandoned, before thcucanft lilten with due Reverence and Attention , to thofe Things, which the Lord God will fpeak: And, O! what comfortable Words are thofe ^ I am John XIV. ^j^y Peace, thy Life, thy Salvation, and ex^ ceeding great Reward, Come unto me, thou Matth. xL th^'^t art weary and heavy laden , and thou Jljalt find refi unto thy SouL Set thy Affecii- Colof. iii. cm on Things above , and not on things on the Earth, For the things that are fern are ^ ^' ' ^^* teivporal , hut the Things that are not feen are eternal. What are all things here below but dange- rous and empty Delufions ? And what could it profit a Man to gain, though it were all the Creatures, if he be forfaken and caft oif by the Creator ^ In him alone is Pleafure, and Blifs, and Glory ; therefore let go thofe cheating Shadows , and embrace the only fubftantial Good ; bid a final Adieu to the Deceits of the World , and place all thy Love and Endeavours upon thy God ,♦ for in his Service and Acceptance thou fliak attain the End of thy Wiflies, the Fruit of thy Labours, folid Satisfaction and true Happinefs. CHAP. 1 Book III. OfjESUSCHRIST. 12,3 Chap. IL God is in the fmall flill Voice\ Difciple.]QPeiZ^^ Lordy for thy Servant i Sam.xiu O heareth. Behold ^ I am thy Pf.jl. cxix. Servant, and the Son of thy Handmaid ^ O give ?nc Un- derHanding , that I may learn thy Commandments, In- cline my Soul to the Words of thy Mouth, which drc^ down as the Rain ufon the tender ^^^^- ^^^'^• Herb, and difiill gently , like Dew upon the Grafs, The Ifraelites indeed befbught Mofes heretofore. Speak thon unto us, and we will hear, hut let not God fpeak ^, to us, left we die. But let it not be fo done ^^ unto me, my God. I rather chufe to make my humble Petition in the Prophet Samuels Form ; Speak, Lord , for thy Servant heareth. Let not Mofes, nor any of the Prophets be my only Inftrud:or, but do thou thy felf alfo vouchfafe to teach me by thy felf. For thou art the Source of all Their Light and Know- ledge. They could not utter Truth without thy In- fpiration and Heavenly Guidance • but Thou art Ef- fential Wifdom and Truth ,• and canft communicate thy felf effedually to my Soul. Their Words, alas, are Air and empty Sound, but Thine alone are Spirit and Life. Their Expreffions may be proper, their Arguments moving, but unlefs thou break Silence , my Soul will ftill continue deaf and infenfible. They deliver the Words, but thou art the Interpreter, and letteft me into the true and hid- den Senfe of their abftrufe Oracles. Their Books are fealed , and only Thy Hand can open and explain them. From Them wc receive the Command , but only from Thee the Difpofidon to Obey , and the whole Power of performing it. They fhe w the Way,but thou imp^rteft the Strength to walk in ic j All They J 4 can iM iPf tl^e imitation Book iii. can do^ is ftill remote and without us. Thou only en- treft into the Soul, and, by a fecret Conveyance, putt'ft Truth in the Inward Parts. Faul may I Cor. m. ^lant^ and ApoUos water , but except thou be ffa. iv. pleafed to give the Increafe , the JVord 'will return uuto thee void^ and accowplijJj no part cf the End, whereto thou fenteft it. The Voice of their Cry pierces our Ears ; but the knowing what they Cry, and the Impreffion upon our Hearts, is thy pe- culiar Gift. Therefore, I cannot but implore again thy Grace and Mercy, and beg, that Mofes may not fpeak tome, b'jr rhou, my Lord, my God, the Only and Eternal Truth led I die ; Not by the Terrors of thy thun- drin^ Voice , but by the effedual Communications of thy Will. For if I be inftruded and admonifted by the Outward Minillration only , and be not in- wardly difpofed, and zealoufly affected to Obedience, the Advantages of Inftrudion will but aggravate my CondeHination. For this is the difmal Confequence of the Word preached not profiting, when it Ueb. IV. ^j ^^^ mixed with Faith in them that hear it. And mixed with Faith thou knoweft it cannot be, ex- cept feconded and enforced by the Voice of thy Spi- rit ; except thou incline me to love the Good I know, and enable me faithfully to fulfil the Dodrine I believe. Speak therefore, Lord, I fay again ^ To thee thy Ser- vant Uftens gladly, for Thou haft the Words jehn iv. ^y Eternal Life, Speak powerfully to my Soul, and carry thy Saving Truths home to my Con- fcience and Affediops, that thy Words may bring Comfort and Peace , Reformation and Holinefs to ^hy attentive Servant, and to thy felf immortal Honour and Praife. ' CHAP. Book III. of J esusChrist. izj Chap. III. 0/ t/je General Difregard to GocTs Wordy and the Ohedience due to it. * Chrift.'] Quince then^ my Son, thou fo paffionately de- ij firefl: to hear my Voice, incline now thine Ears to my Words. Words, which well deferve, and will abundantly reward thy moil diligent Attention ,• For they are fweet and charming, far above all the engaging Arts of Human Eloquence^ ufeful and in- ftrudive, beyond the moft laboured Syftems of Phi- lolbphy. TheWifdom of thisWorld could not invent, or order, nor can it comprehend them. The myfte- rious Truths they declare are too ftrong for Human Senfe to behold, nor canft thou enter into their Se- crets, till guidtid by that Light from whence they flow. My Precepts are pure and fpiritual, fuch as a Carnal and Impure Heart can find no Relifli in. My every Word, of weight ,• and fpoken, not to entertain the Curious, and tickle Itching Ears, but to fubdue the Heart, and command a ftrid Obedience. Hear therefore, but hear as becomes thee, with refpec^ful Silence, and entire Submiffion,* with profound and awful Humility ^ with an earneft defire to be taught ^ and fmcere and vigorous Refolutions of doing as thou art taught. Difcifle.'] I own the mighty Favour , and heartily acknowledge, with thy Holy Prophet, That BleJ/id is the Man whom thou chajhnefi^ O Lord^ and teacheft him in thy Law ,* That thou may eft n^'-^^^'^- give him Strength in time of Adverfity^ left he fail away with the Ungodly. Chrifi.~\ That Prophet fpoke what I infpired, and fo did all thofe Holy Men of old^ for they were all of my fending. Nor is my Care at all abated now, tho' the iz6 ^f ti^t gimttaif:ton Book III^ the jtiffeds of it may be lefs vifible. For I, who taught them then, continue teaching ftill ; Nay, I direct my Speech to All, but All will not hear it. For there are Many deaf to all my Charms, and therefore deaf, be- caufe they flop their Ears,- hate my Infirw Prov, 1. Ei'iGns^ and will none of my Reproofs, They liften to the World much rather than to God, and are moredifpofed to obey their own Corrupt and Senfual, than his Pure and Heavenly Will. The World invites them with inort and tranfitory, trifling and empty Joys, and they greedily engage in its Service ^ I co- venant for Eternal and Excellent Rewards ,• and the r^f^^nfible Wretc' es will not confider, or think them wo.di their acceptance. This Folly is univerfal^ For who among the Sons of Men,expreires half that Zeal and Earnellnefs, that felicitous Defire to pleafe, and dutiful Fear to offend^ in his Deportment towards me, which he does in Matters relating to this World, or in Obedience to Mafters upon Earth ? Confider this, and blufh for fiiame; for What but Shame and Confu- fion of Face, can be the EfFedl of thy Reflection up- on this unworthy Ufage, this moft abfurd Folly ? A fmall Preferment is efleem'd a valuable Confide- ration for long and painful Journeys. Men fly for it eagerly, and haften all they can to get ground of their Competitors^ This is every one's Care, and it is ac- counted a Reproach to be negligent in fuch Purfuits. But, when Advancement to Heaven and Eternal Happinefs is ofter'd, they are flothful and unadive, and fcarce a xVIan is to be found, who thinks it worth the while to m^nd his Pace,or fets one Step forward to meet, or to fecare, fo glorious an Advantage. A lit- tle fordid Gain engages all Mens Induftry • a trifling Sum embroils them in tedious and expenfive Suits ; And Promifes of things fcarce worth their havingjthey are content to drudge for,- to lofe the Eafe of their Days, and the Sleep of their Nights, and think their Toil Book III. of J E S U S C H R I S T. Hy Toil and Anxious Care well paid, if they can com- pafs them at laft : But a fubftancial and unchangeable Good, a Recompence greater than they know how to value juftly, Immortal Glory, and the Honours of the Saints, are funk fo low in wretched Mens Ei>eem, that the leaft Pains and Hardfliip are thought too much for them. And art thou not afhamed, lazy, infenfible^ grum- bling Wjetch, that the Children of this World fhould purfue Death and Ruin, with a more vigorous Indu- Itry and Zeal, than thou canfl find in thy heart to be- flow upon Life and Happinefs? Shall Toys and Va- nities win more upon their Affections, than foiid and true Good can upon Thine ? Nay, even thofe Vani- ties,whofe very Enjoyments are empty,do often mock their Hopes, and are never enjoyed at all ,• Tneir Friends promife and deceive ,• They labour but can- not attain^ But my Promifes are without Repentance; None taxeth Me with Breach of Faith, or can com- plain, that his Dependance upon My Word hath at any time difappointed him. For I require only Love and Perfeverance ; And, if thefe be not wanting, I anfwer to the full, nay I far exceed, mv Servants largeft Wiflies and longing Expedations. Yet falfe and fickle Men can eafily perfuade, and th-e God, who cannot lye, calls and promifes in vain ! I am the fure Revvarder of all that diligently feek me; and if fuch meet with Sufferings andfliarp Tempcacions, thefeare not Marks of my Difpleafure, but vviicly ordered, and kindly intended , to prove the Sincerity of my Ser- vants Zeal, and to illuftrate their Virtues. Write then my Words in thy Heart ; Grave them in deep and lafting Charaders ; Ponder them diligent- ly, for thou fhalt find them a feafonable Relief and neceffary Support in the Day of Tryal and Adverfi- ty. What Reading only hath not taught thee, Af- flidioa will interpret and make plain. For I do not always ii8 ^f tf)t imitation Bookiii. always vifit my Chofen alike. Sometimes the Com- forts of my Grace are proper ; at Others, the with- drawing thofe Comforts, and bringing their Patience and Conftancy to the Touch, by Outward Calamities, and Inward Angnifli of Spirit. Thus I daily train them up in Goodnefs, by chaftifing and making them hate their Sins, and cultivating and encouraging their Ad- vancement in Virtue. The One Difpenfation enga- ges their Love of Me, the Other ^ates their Fond- nefs for the World. But loll: and wretched is that ftupid Creature, upon whom thefe Methods make no John x'li 4^. ^"^Pr^ifio^ > F^^ ^^ ^^^^ rejeBeth Me, and receive th not my Words ^ hath One thatjudgeth him in the laft Day, Chap. IV. A Prayer for Heavenly Inftru^ion and Devotion. Bifclfle.']/^ Lord, my God, Thou art my All, my V-/ only Good ,• but Who, alas ! am I, that I fhould take upon nie to fpeak to fo Great, fo Glorious a M^jefty ? Poor finfufDuft and Afhes ; a wretched Worm ,- lefs than the leaft of all thy Ser- vants ,• much lefs, much viler and more defpicable, than I dare to think, or am able to exprefs or con- ceive. And this very Vilenefs, Lord, I beg thou wouldft confider, that fo my helplefs defolate Con- dition may move thy tender Pity, to a miferable Creature,who neither is, nor hath,nor can do any thing, without thee. For Thou only art Good, and Holy, and Powerful ,• and that of Power fo boundlefs, of Mercy fo difFufive, that thou filleft all things with thy Goodnefs j and none but thcfe guilty Souls,who refufe to partake of thy Grace, are fhut out from its kindly jln- BookllL of Jesus Christ. 1^9 Influences. Behold me then hungring and thirfting after thy Righteoufnefs, and let me not befent empty away. Call up thy Bowels^^and remerrber thy Com- paflions and old Loving- kindnelTes ,• and fill my Soul with thy Grace and Heavenly Difpofitions^that it may be a Dwelling fit to entertaii. that blefled Inhabitant, who will not take up his Abode in defiled and defo- tite Places. But how canlfurnifh aHoufe for my Lord^ except he vouchfafe to affift andfuppiy my Wants ^ How can I fuftain the Miferies and Temptario:;S of a Trouble- fome Dangerous Worlds except thou gracioufly inter- pofe and fupport my Weaknefs ? Turn not then thy Face away from me 3- neither delay th) I-:iihcr\yCdiC; for if thou grant not refrefhing Dews^ and water not my Heart with thy Grace^ ic vvill remain a dry and barren Ground. Teach me, dear God^ to kncv/ and do thy Will, and with fmcere Humility, and indefa- tigable Zeal, enable me to perfevere in my Obedi- ence. For Thou art my Wifdom, and my Righte- cufnefs ; my Infirmities are not hid from Thee ; Thou knoweft me perfectly, and underftoodeft all ray Defeds, notonlv before I was born, but even long before the World it feif was made. Chap. V. Walk humhly with thy Gody and worjhip Him in Truth, Chrift,~\ T Do indeed, my Son, know thy Frailties, 1 and thy Dangers, but let not thefe difcou- rage thy Endeavours. Seek and love the Truth, and let thy Heart be right with me, and all fhall be well at laft. For Truth and Sincerity will be thy Prote- <5lion. 130 €>t tl)t Slmitatton Book III> <^ion, -^nd defend thee from the AfTaults of the De- v'l, :ind the Attempts of wicked and deceitful Men. yohivnl Thofe who "^x Q thus fet free ^ (IniUhefree mdeed^ nor (hall the SeducementsortheDifcourage- ments of Enemies to the T-. uch^ be able to enfnare or diveic them from their Duty. Difclph,] True, Lord. And this Perfwafion makes me more earreftly implore thy Affiftance. That thou, who art Trrt'^. it felf^ wculdR in much Mercy conde- fcend to inftrud^ and dired me ; to preferveand pro- tect me ; ro break the Snares of the Ungodly to pie- ces ; to deliver my Soul^ and eftablifh me unto the End ; To purge me from all corrupt and inordinate AfTe^tionSj that my own happy Experience may con- vince me. of what I already believe^ and render thy Service peifed: Ercedom. Chrifi. ] My Children cannot be more zealoufly di- fpofcxi to ask thcfe Bleflings^ than I am ready and pl^^afud to grant them. Hear therefore the Truth, and how thou mayefl: recomimend thy felf to my Favour and Acceptance. Reflecl with fad Remorfe upon thy pad Ofl'ences; let th Remembrance of thefe render thee vi'e in thy own Eyes ; and take heed^ that no Confi^'ence in thy befl: Adions_, fwell thee with vain Ccnctitsof j^' ovvii Deferts. For, iure it is^ thou srr M b-inner^ laden with Guilt and many grievous In- fiimines ; prone in thy own Nature to Vanity, eafily fcrluced, quickly diverted from good Refolutions^ and ovt!C(^me by very flight Temptations. Jn fhort, No Excciltnce belongs to thee, which can in any degree juitify rhy Piide or Boalting ; but infinite Occafions there are to cxercife thy Humility and Eamentation, infinitely mere in truth, than thou canft be duly kn- fibleof Let not then the miftaken Value of any thing thou arc or doll, deduce thee with falfe Appearances of Worth and Perfedicn ; Let not zhy Affedrions be fe- duced Book III. OfjBSUSCHRTST. I^I duced to follow vain and wretched Objeds, or think any Advantage can deferve thy Praife or Admiraticr, thy Love and Pains ^ except fuch only as are fix a and Eternal. Let Truth be thy chief Delight^ for This is unchangeable ; let thy own Unworthinefs be the chief Objed of thy Hatred and Contempt, for this is the vileft, the jufteft thing, upon which thy Difplea- fure can difcharge it felf. Fear and decline no Cala- mity comparably to Sin. For , no Lofs^ no worldly Difappointment or Difafter can have fo fatal Confe- quences, as the Lofs of a Good Confuence and God s Favour, by tranfgreffing his Righteous Commands. Some Men are more concerned for Subii cy of Knowledge in Religion, than for an humble and fin- cere Obedience. They are adcd by a Spirit of Pride and Curiofity, and afFed to penetrate the Myfteries of Faith; and value themfelves much more for being able learnedly to difpute for Truth, than for adorn- ing it by their Lives, and rendring that Knowledge effedual to Salvation. Thefe Men frequently fall into dangerous Snares. I fet my Face againft their Arrogance, and fuffer them to perifli thro' the Vanity of their own Imaginations. But do Thou employ thy Mind upon other forts of Enquiries, and account it greater Wifdojn to get a perfed Knowledge of thy own Works, than thofe of Almighty God. His Ways are unfe^^.rchahle ^ Rom. x'l. and f aft finding out ; but thy own are necef- fary to be nicely examined. And the Confideration of the Evil thou haft done, and the Good thou haft left undone, will turn to better Account^ than thy Scho- laftick Speculations, concerning the Divine Nature and Counfels, Some place their Religion in joia^es. fome in Good Books fome in an outward Shew and Pomp of Devotion, meafuring their Piety by the Prayers they fay, the Sermons they hear, the Meals they abftain from ; Others honour me with their Lips; 13 ^ £>( tf}t gjttlitation: Book III. and talk familiarly of me, whofe Hearts I am as utter a Stranger to^ as their allowing me no place in their Thoughts and Affections can make me. But fomc again, without fuch formal Pretences, are Men of true Spiritual Wifdom, and inward Purity ; their De- fires and Converfation are in Heaven, and earthly- Entertainments are no longer welcome to them^ they even grudge thofe Hours, Vv'hich the necelTary Cares for fupporting thefe Bodies cut off from the greater Concerns of their Souls. And thefe are the Men, that lend a willing Ear, and bring a Temper truly teachable to the Inftrudions of my Spirit : In Them he reigns and triumphs. For, having vanquiihed the Corrupt Inclinations of Flefh, and infpired them with a true Chriftian Bravery of Soul, they defpife the treacherous Vanities of this World, and lay out ail their Love and Labour upon the Joys of that better World, which, till God thinks fit to admit them into it, they ftrive to anticipate, by keeping their Minds Night and Day intent upon it. Chap. VL The Power of the Love of G 0 D. Dlfclpk.'] T Laud and magnifie thy glorious Name, O JL Father of Heaven, Father of our Lord Jefus Chrid, for all the Goodnefs and Tender Com- paflions^with which thou haft been pleafed to remem- ber and relieve my Mifery. For unto thy Loving- kindnefs alone, O Father of Mercies, and God of all Comfort, are owing all the Supports, with which the Soul of thy unworthy Servant hath bean at any time refrefhed in the mid ft of my Trouble. And therefore to Thee alone be the Praife. To Thse, O Father with | thy ^* Book III. of J E s u s Christ. 13^ thy only Begotten Son, and the BlelTed ^pi.ic riie Comforter^ will I render Honour and ThanKf^ivir.o; for evermore. Defcend then, Blefled God, incothac Soul, for which thou haft exprelTed Co ^vca: a Ten- dernefs, and let thy Prefence fill me with Giadncfs : For chou art my Healthy my Joy and my Glory, my Hope and my Refuge in the Day of Diiirefs. I muft confefs wtih Sorrow, that my Love is \veak| and my Virtue impcrfed ; nor can the One be fup- ported without thy Grace, or the other be cheriOied, unlefs thou fan the Holy Fire, and feed it with thy Heavenly Comforts. O vifit me then with thy Sal- vation, and make me to improve under thy Holy Difcipline. Deliver and purihe my Heart from all corrupt AfFecftions, and irregular Paffions ; heal my Spiritual Difeafes, and take away that Drofs and Filth, which obftruds my purer Delights of Divine Love, difcompofes my Patience, and fiiakes my la- tentionsof Perfeverance. For Love is great arid powerful, an excellent Vir- tue, and mighty Advantage in Welldoing. It lightens the heavielt Burthens, makes Difhculties ealie, and fmooths the rugged Ways of Duty ; takes our the Bitternefs of Sufferings, and gives them a delighcful Relifh. This is the Principle, which hres us with a vigorous and adive Zeal, infoires brave and noble Attempts, and fpurs us on with an impatient Defire of (till higher Degrees of Perfedion. For Love ever labours to be uppermoft, and difdains to take up with;? low and^ vulgar Attainments. It hates Confinement^: and would fain get loofe from all Woridiy Aifections ;. that fo its inward and Ipiritual Prolpeds may not be intercepted by any Temporal Good or Evil, which darken and block it up. In Love is the Perfedicn of Pleafure and Strength ,• it is higher than Heaven ; brpader than the Sea ; it fills the ipacious Univer(e, for it is born of God ; The firft and belt of all [m ^' K Cica- i|4 ^f tfte 3!^ttatton Book III. Creatures : And, as it came from Him, fo ic never reih till it have got above all Finite Beings, and cen- ter again in that Only, that Infinite Good^ from whence it originally fprung. Tlie Perfon aded by it flies with eager Hafte, does every thing with Cheerfulnefs and Pleafure, and fuf- fers no Impediments to ftop him in his Courfe : He gives all things liberally, and yet poffeffes All,becaufe his Soul is united to that Supreme Good, in and from whom is all Perfedion. He looks not fo much at the Gift as the Giver, and be the Quality of that what it will, ic only ferves to render him more grateful to its Author. Love knows no Bounds, no Meafure ,♦ but thinks it can never do enough f and attempts things even above its Strength, not confidering fo much what it is able, as what it is delirous and difpofed to efFed • The Vehemence of Defire takes oiFali fenfe of Diffi- culty, and thinks nothing fo great, but that it may and ought to aim at it. And hence proceed thofe mighty and aftonifliing Atchievements, which Love does daily fering to pafs. where the Fire continues ftrong, and is not damped by Sloth and Faint- heartednefs. Love is eternally awake, never tired with Labour^ nor opprefled with AfBidion, nor difcouraged by Fear ; But, like a clear and ftrong Flame, is ever mounting upwards, and makes its way through all Oppofition. Ic cries continually in the Ears, (for fervent Love is that Cry which pierces the Ears) of the moft Higheft, and all the Language of Devout Souls inflamed with it, is to this EfFed : My God, My Love, thou art my All, and I am entirely Thine. Enlarge my Heart, and make me capable of yet more Love ; that I may feel and feaft upon the Sweetnefs of the delightful Affe- ctions, and even melt away and lofe my felf in the Extafies and Charms of this heavenly Difpofition. In- creafe and blow up this divine Flame^thac^not contene tQ Book III. of Jesus Christ. 13^ to excel Others, I may daily excel my felf. Teach me the Song of Love, and receive me up on high, to Him in whom my Soul delighteth, and till me with fuch Raptures of Joy and Praife, that even Senfe and Life may be fwallowed up in Blifs. Let me love thee much more than my felf j nay, love my felf and all good Men^ to whom thou art dear, only in and for Thee ; For fo haft thou commanded in that Law of ' ove, which is but as it were a Beam and Efflux of thy ewn Glorious and Divine Excellence. The Love of God is nimble in its Motions, fincere in its Intentions, ardent and zealoub in Devotion, fweet to the Soul, brave in Attempting, >atient in Enduring, faithful in Executing, prudent in Adion, (low in Re- fentment, generous and manly, andfeeks nottop'eafe the Perfon's felf, but the Perfon beloved. For, where a Man feeks his own Advantage only, there Incereft, not Love, is the Principle upon which he moves. Love is cautious and circumfped, upright and humble, not foft and effeminate, not fickle and fanciful ; not fond of Vanities ,• but fober and grave, chaft and refined, conftant and fedate, fevere and referved. This dif- pofes us to fubmiflion and refped towards our Supe- riors ; to a mean and modeft Opinion of our felves ; to Gratitude and Devotion towards God j it infpires Hope and holy Truft, eveninTimesof Calamity and Difcomfort : And neceffary it is that it fiiould do fo, fince no Man is fo happy as to love wichout Pain, or always to live under the Light of God's Countenance, fo as that no Clouds fhould ever intercept the cheer- ing Warmth of his Favour, and create fome dark Intervals. That Man therefore does not deferve the Character of One that loves God, who is not difpofed and con- tent to fufFer any Affli<5lions, which the Divine Pro- vidence fees fit to inflicft ; or thinks much to do what- everhis Will declares fit to be performed. In a word^ K 2 Th^ 13(5 gpf t^e 3!mttat!0!T Booklll- The hardeit and moil unpalatable Proofs of our Vir- tue beft declare the Fervency and Sinceiity of it ^ And, if Difaflers or Calamitous Accidents cool or draw off our Affedions, this is an Argument^ that a Man is not vet what the Jpofile requires we Epbef.iii. 17. ^(.^\^ ^\\ be^ p^Q^f^^ and grounded in Love. Chap. VII. The Tryal of True hove. Chrlfi.'] T Have obfcrved^ my Son, thy Notions of " Divine Love | but Thou, alas !, art not yet arrived to that refolute Bravery and Prudence there defcribed. Difciple.'] Lord, make me fenfible wherein I fail, and teach me how to mend it. Chrtfi.'] A fmall Temptation fliocks thy Obedience. Thou boggleft at Difficulties, and" falleftifrom thy own Sredfaftnefs, if I feem to withdraw my Favour. The Comforts and Affiftances of Grace are to be wifh'd with Zeal, but not with Im.patience : Nor mayeft thou fo fet thy Heart upon them, as prefently to re- coil, if fuch Supplies do not at all times anfwer thy Exped-ation. I hide my Face to try thy Courage. For true Chriftian Magnanimity is moft eminently feen in Troubles and Diltreffes j in turning the Deaf Ear to all thbfe crafty Infmuations of the Enemy^ which take the Advantage of Melancholy and deep Perplexity of Heart, to ruin and fed uce unftable Souls by tempting them to defpair. This Virtue rejoices in Profperity, but does it with fuch Temper, as not to be offended, and fall away by Reafon of Adverfity. He that loves prudently, keeps his E^es upon the Civer^ confiders the Kindnefs and Difpofition of his Friend^ Book III. Cf J E S U S C H R 1 S T. 137 Friend, and values the Gift by clnt, not by irs own Quality and intrinfick Worth. He finds n)ore real Sa- tisfaftion in my Affedion, than in the molt profufe and defirable Benefits which flow from it. Not that I would condemn all Doubts and fad Mifgivines for thofe are incident to the belt Men ; and the Infirmi- ties of Nature do not admit fuch perfed Evennelsof Mind, as is always alTeded alike with the I ove and Delights of Holinefs. Thofe fenfible Pleafures that good Men fometimes feel themfelves tranfported with are the Effed of Bounty and Favour, and preat In- dulgence j not necelTary and infeparable Confequen- ces of Virtue. The fweet Foretafles of Heavenly Joys are fuch as you cannot depend upon, till brought to the Fruition of that Land of Promife ; And there- fore no juft Conclufions can be drawn from th-nce to the prejudice of thofe who want them • becaufein this Life they are given at Difcretion, and frenuentlv make way for a feverer and more fbafonable Difci- pline And when that Difcipline takes place, then to perfift in doing well, to ftrive manfully apainftallthe Reluaancies ot a trail Flefh and Blood, and hold out indefpight of all t.he Importunities and difcouraning Suggeltionsof the Tempter • this is a Proof of true Spiritual Bravery, and entitles fuch valiant Com- Crown ^° ^ "°^'^ Reward, and exceeding bright Let Reafon therefore, and a well-grounded Faith not Fancy and Imagination, govern thy Behaviour ] And, after what manner foever thy Soul is aff-ded thy Peneverance unbroken. Sometimesperhap thou art all Rapture and Jo,, and thefe LxtaL are not Dei'ulion,^''^^'''"' '''"^'<^ ^^PP°^e, mere Dreams Z Deliilions : i>ometimes again thou wilt relapfe into Weaknefs and Wandrings, thefe are not thy Choice i.,ut thy Misforfune ^ Nor doit thou create them o ^ i thy 138 €>f ti)t gimttatioff BookiiL thy ieit^ but fufFer them with much Regret. Now what is not the Man's own Ad, (hall never be impu- ted to him as a Fault,- and what is thus by God's Permiffion, or the Frailty of Nature, if rightly ma- naged, will tend to thy Advantage, and rather im- prove, than endanger thy Virtue. This indeed you muft know andconftantly remem- ber. That the inveterate Enemy of Souls is ever la- bouring by all means to cool your Zeal. He w^atches and greedily takes hold of all Occafions to flacken your Devotion, to prevail with you to neglect, or sbate of, your Prayers and other Holy Exercifes ; to divert your Thoughts of Chrift and his Sufferings, and fxX them upon Objedls of a different kind ,• to beat you off fiOxTi that ftrid: Guard, which ought always to be kept upon your Soul , and to undermine your good Intentions^ and repeated Refolutions. He con- veys m:?ny loofe and wicked Thoughts into your Heart, ufes a thoufand Slights and Artifices, to repre- fent Religion a tirefome, tedious, and unneceflary Thing, and to draw off your Attendance upon God in Prayers, in hearing his Word, in reading the Holy Scriptures. And happy he thinks himfeif, if by de- gree he can draw you to a Difufe of thefe Things : For nothing more provokes his Malice, and croffes his Deilgns, than to fee Men frequently upon their Knees, zealous in difcove'ing and confefling their Sins ; devout and attentive Comers to Church ; and conf^ant Receiversof the Lord's Supper. When there- fore he would perfuade you to be cold and remifs in any Mucer of this Nature, be fure to give no Credit to his falfe and wheedling Infinuations, for they are fo many Snares laid to captivate and to deftroy you. Turn fmiutly back upon him, with a Get thee behind me^ Satan: "' Blufh, if thou canft, unclean Spirit, at " thy ovN/n treacherous Villany ; I am well aware of [[ thy deadly Baits j and fenfible that Hell and Death *^ are Book III. of Jesus Christ. 139 > ^^ are upon the Hook ; Thy fly Deceits are lolt upcn ^'^ Me^ for 1 arn refolved already, and my Jefus, who *^ vanquiflied thee upon the Crols^will affilt myVVeak- ^^nefs^ and enable me to overcome thy Temptations. ■^^ Think not to terrify me with Difficukies^ for Death ^^ and Sufferings are light Calamities^ in comp:iriroa "of Guilt and Sin,- and thefe I infinitely rather chufe, ^^ than once to comply with thy wicked Motions. " Be gone then, and for ever hold thy Peace ; for I " will ftop ray Ears , and am from this Minute in- " flexibly deaf to thy moft troublefome Soliicitations. ^^ Thou thinkeft to run down a poor weak iVIortai, ^^ but even that Mortal is a Match/or thce^througlj Chr'iji ^'^ that ftrengthens him. And ftrengthen me he will, ^^ for the Lord is my Light and SalvAtion^-whom then (Jhiil ^^ I fear ? The Lord is the Stre7Jgth cf my Li^'e^ "^ of whom then fiall I be afraid ? Though an ^f'^' ^^^^^*- Hofi were banded together againfi we, yet will I not be dlfmayd, for the Lord is my Heifer^ and my God is the ^^ Reck of my Confidence. Fight therefore thegood Fight, and follow the Cap- tain of thy Salvation, Hke a ftout Soldier. And, if at any time thou lofe ground through Human Infirmi- ties, rally thy Forces again quickly, and enter upon a fecond Engagement with redoubled Vigor ^ not doubting feafonable Recruits from Me. But if at any time thou prove Victorious, let not this Succefs exalt thee beyond meafure. For Pride and Arrogance are of fatal Confequence, they often end in dangerous Errors, and are juflly punifhed with almoil incurable Blindnefs. Let the frequent Examples of Vain Men, undone by their own Folly and my juft Indignation, be fet before thy Eyes, as fo many Sea-marks, to warn thee from fleering the fame dangerous Courfe^ And the greater Conquefbs thou obtainefl over the Devil and thy own Frailty, the more humble and cautious let theie Advantages make thee in thy Condud ^ and K 4 che cc I40 iDf ttft imitation Book III. the more juft to God, in afcribing the whole Succefs and Glory to the powerful Affiftance of his Grace. Chap. VIII. Grace muft he received without Oflentatton, Chrlft?^ T\ /f Y Son , when thou feelefc thy Soul XVX warmed with Devotion and holy Zeal for my Service^ it will be advif^ble to decline all thofe Methods of publifhing it to the World, which Vain Men are fo induflrious to take, and content thy felf wirii its being known to God and thy ownConfcience, Rather endeavour to moderate and fupprefs thofe pompous ExprefHons of it, in which fome place the very Ferfet^tion of Zeal. Think m.eanly of thy Own Vir .?es. Boaft not of that Grace, \5chereby thou art cap.i: ie of differing from another. But let the Re- mtnihr:inceof thy Own Unworthinefs make thee fear the lofs of Gifts, which thou didll not deferveever to have. This is not only an undeferved, ic is alfo a ve- ry fliort and uncertain Privilege,- for the brighteft and warmeit Zeal is apt to languifli and wax cold ; and unlefs Men could affure themfelves of fuch a De- gree of Grace, as would alter and fix thefe variable Natures of theirs, the Fervours of Religious and Holy Defires Q,?n never be conftant and equal. While therefore thou enjoyeft thefe pleading pious •Comforts, humble thy Soul with Refled:ion- upon thy Impotence and Mife.y, thy Coldnefs and Deadnefs^ when thou halt them not. And confider withal, that the Improvement and Commendation of a Chtillian's Virtue confif^s, n-ot only in the thankful Ufeof Grace, but in a modeit, humble and refigned Temper, which Book III. of Jesus Christ. 141 can bear its being taken away without Murmuring or Defpondcncy , tiiil exciting and encouraging it jelf. Hill conririuing the fame Diligence in Holy Duties, and never fufFcring Sloth, or Defpair, or Dilcontent to abate one whit of a Man s belt Endeavours, to do the utmoft his Condition is capable of. This is an Excellence which very few come up to ; Idlenefs and Impatience are the ufual Effects of Spiri- tual Difappointments. W'hichyet ismoft unreafonable, if we think at all, in whofe Difpofal Thefe, as well as all other Succeffes are. For Man cannot command Events • God is fole Mafter of his own Favours. He gives to whom he pleafes ; nor will he be limited , otherwife than by his own Wifdom^ what, or how much, or in what time and manner hefhail give And even, when he is moft liberal, Men may convert his beft Gifts into Occafions of their own Deiuudion. Thus fome Men of bold ungoverned Zeal alpire at things beyond their Strength, and exprefs more Ve- hemence than Condud: in their Actions. They are perfectly carried out of themfelves with Eagerncfs; forget they are ftill poor Infeds upon Eaith, and think of nothing lefs than building their Isleft in Hea- ven ; Now Thefe are often left to themfelves, and taught by fad Experience, that the faint Fiutterings of M:ia are weak and ineffedual, and that none foars to Heaven, except laflift his Flight, and mcunt him up- on my own ^ ings. - It is therefore highly expedient, that Perfons of 1 more Zeal than Exicrience, fhculd not proceed upon their own faife Meufures ot themfelves, but reter their Proceeding to rhe Guidance and better Judgment of fome Peifons, whom long Time, and much'obfeiva- tion hath taught to temper thofe Vain Conceits they are c^pt to enteitain of their own Stiength, and to propcrtion tbeir Undertakings to their Circumftances. 11 But This is a Submiffion which Humility muft qualify them 14^ ^f tl^egimttatton Book III. them for. For he wh ; is wife in his Own Eyes, fel- dom endures to bed?- eded by another. And this Con- fide rati on makes a very moderate Degree of Know- ledge, arccrr ed wiili a modeftand governable Mind^ much mo: c fafe a* d eligible, than the higheft Attain- ments with PrJ e and Self-conceit. The mighty Tranfports and great Satisfa(^ion Men frequently feel from their o' n Improvement in Goodnefs, are of dangerous c ^nfequence. if they befuffered to deftroy ,the Remenibrance of a Man's former Weaknefs, and his Fears of relapfing into Sin again. And, on the other h'At.d, thefe Fears may run into Excefs, if Dif- ficulries tempt Men to Defpair, and beget Melancho- ly Diftrufts of God's Ability and Readinefs to relieve and refcue them by the Succours of that Grace, which knows how to fcatter and defeat the ftrongeft Tem- ptations. The fame Difpofition of Soul, which leads to Se- curity in Times of Profperity and Peace, inclines to Fearfulnefs and Dejedion of Mind in the Day of Ad- verfity and Confiid. For would a Man but guard himfelf againft vain Confidences, and proceed always with Caution and Prudence, when his Graces and his Hopes are at the higheft^ This would preferve him from thofe Dangers, which unwary Heat and too fan- guine Hopes are apt to involve him in. And there- fore, when you form to your felf the faireft and moft promifing Expectations, it will be feafonable to con- fider, what may become of you, if God fhould hide his Face, and abate or wholly withdraw thofe cheer- ing Comforts, which now fo much exalt you. And fo again, when thefe are interrupted, fupport your Spirits in thofe dark Intervals, with the Hope, that Day may break upon you again, and that this Night of AiBidion is prolonged, to make you more advifed, and get the greater Honour. For Book III. of J t s U S C H R I S T. 14] For fuch TrypJs as thefe are more for the Advan- tage of my faithful Servants, than a conftant Succeffi- on of Profperity and Confolation could poffibly be. They mufl needs be fo • fmce Virtue does not confift in abundance of Illumination and Knowledge ; but in Lowlinefs of !vlind^ in Meeknefs and Charity, in a Mind entirely reii,9;ned toGod^ and fmcerely difpofed to ferve and pleafe him; in a juft Senfe of a Man's own Vilenefs , and not only thinking very meanly of One s feif, but being well content to be fo thought of by Others. Chap. IX. [ Of Acknowledging our Unworthinefs hefore God. Difciple.jT)^^>^o/^5 w<552; I take upon me to XJ [f^^^ if^^o my Lord, who am ^^"- ^^"^• hut Dufi and Jjhes, vile and fmful Duft and Afiies ! For fhould I entertain any better Opinion of my felf, I make my God my Enemy^ and ftand convided by the undeniable Tellimony, and juft Reproaches of my own guilty Confcience. But if I humble my Soul, caft off all vain Imaginations of Merit, and think my felf that wretched thing I really am, thy Grace exalts me, thy Light cheers and fupports me, and all that groundlefs Arrogance, to which my Corrupt Heart is naturally difpofed, vanifhes into nothing. O .' give me then a right underftanding of my felf; help me truly to difcern,what I am now, what I was original- ly, and whence I come. That I am nothing, and pro- ceeded out of nothing,and, if deftitute of thy Grace, have nothing left, but what I had much better be without, even Sin and Infirmity. And yet as vile, as flnful, as dejeded, as I am of my felf, asfoon as thy bright X44 ^f ^5^^ gimitattOtX BookllL bright Beams of Favour are caft upon me, my Weak- nefs is made ftrong, and my Heavinefs turn'd into Joy. I cannot obferve the fudden wondrous Change without Aftonifhment^ and am not able to ac- count for the happy Exaltation of my Nature ,• which, tho' by its own weight inclined to fink perpetually, and, by a fatal tendency to Sin and Hell^prefs'd down with a Load of Flefli and Frailty ,is yet, by the mighty Operations of Grace, enabled to afpire to Spiritual and Refined Objeds, and take noble Flights to Thee and Heaven. This I am duly fenfible is the ftrange EiFed of thy free Grace alone, preventing my Defires, infpiring noble Thoughts, allifting my Weakneffes, fupplying my Wants, refcuing me from Dangers innumerable ; which, wichout thefe powerful Succours, muft una- voidably deftroy and fwallow me up. For an inordi- nate Love of my felf was formerly my ruin, but a fm- cere Love of Thee, and an entire Dependance upon thy Goodnefs, recovers and reftores me ; And the more I love and truft in Thee, the lefs reafon I find to value and have any Confidence in any thing of my own. For Thou, O deareft Redeemer, art bountiful and kind, far beyond my Deferts: My Deferts I Alas! They are none at all, or worfe than none: ButThou exceeded even my largeft Defires, and givell more, infinitely more, than I either dare prefume to ask, or am able to exprefs. Eternal Thanks and Praife be therefore rendred to my God, for that unfpeakable Goodnefs, which does not difdain to bellow the precious Gifts of his Grace and Spirit, upon a Wretch unworthy the leaft of all his Mercies. Yea, BlefTed and adored be His Libe- rality and Long-fuffering, which, in defpight of all .cur Provocations, continues ro engage thofe byKind- ^nefs, who, by their former Ingratitude and Abufe of it, had jullly forfeited all future Favours ^ And, by ' ^ many Book TIL of Jesus Christ. 145- many Excellent Arts, and Holy Importunities, invites and draws Men to himfelf and their own Happinefs, who have an Averfion to both. Even fo, fweet Jelhs^ extend thy Compaffion, and continue thv Care of Us, who are too prone to negled Thee, and ruin our feives. Oh ! bring us to thy felf, by thankful, humble, pious DifpoHtions ; for We our feives are Nothing, and Thou art Holinefs and Health, our only Strength and Salvation. Chap. X. Of Doing All to the Glory of GOD. Chi'ift.l 'TpH E fure and only Way to Happinefs is, jL to make Me, My Son,, the chief and ultimate End of all thy Actions and Delires. By Tiiis thy Sincerity will beft be proved , byThis thyMjnd is refined and purified from ail thofe fordid Ir.terefis and partial Refpedts, which are apt to debauch Human Nature, too much of it felf addided to private Gain and Selfiflinefs, andthofe falfe Profpeds of Happinefs which the Love of this World vainly propofes.. For, asfoonasany Man defcends to thefe, and feeks hjmfilf in all he does, he finds his own Inability to ccmpafs: ! his Intentions, and grows barrep and unprofitable.' T Keep Me then conitantly in view, and ain^ at nothing but the Advancement of my Honour : Which is in- deed but reafonable and juft, fmce I am the Firft and Perfed Good ,• the Source ftom whence all things flow, and therefore all of Right itcurn to, and. fhould center at laft in Me again 1 abk but of my. Own, the Tribute and Acknowledgment of the Suc- ceifes given by my Providence, of the Actxicns per- formed by Virtu© of my Concurrence, ot the very _ Facul- 1^6 ^{ ti)t imitation BookiiL Faculties and Powers originally infpired by my crea- ting Spirit. The High and Honourable, as well as Mean and Low, the Rich and Poor, all drink of this common Fountain, and the mofi: Powerful of the Sons of Men C3.n do nothing, till furnifhed with Ability from hence. This Spring is inexhauftible, and They who receive mod, and are grateful in their Returns, I water with more liberal Meafures of Grace. Them that honour me, I never fail to honour and blefs in a vifible and , eminent manner ; But, if Men glory in any thing but the Lord, I blait their Devices, difappoint their Hopes, make them ailiamed of their vain boaftings. For fo have I ordered Matters by my Providence, that no true lafting fatisfadion (hall ever fill that Heart, which fets its Affedions upon private and paltry Advanta- ges. Crofles from without, and Perplexities from within, are the certain Confequence of Worldly De- fires, and Selfifh Principles. If therefore thou haft received or done any good Thing,take careof mifplacing the Honour andThanks due for it, upon thy felf, or any other Perfon. For This is robbing God of his Due, from whom Men re- ceive whatever they have, or are; and ftand in Duty and Equity bound, to pay him their Acknowledg- ments. Since therefore the whole is my Gift, when I demand the whole Thanks and Praife, I demand but the Produd of my Own ; and this is what, as I injure no Man in requiring, fol refolve never to de- part from. This is the true Principle of Juftice. Neceffary to be confidsred, and thoroughly fubmitted to ; becaufe it checks and utterly confounds that other moft per- nicious Principle of Pride and Vain-glory, to which Mankind are lb exceeding prone. Nor is it lefs con- ducive to their Happinefs, than to their Duty. For, where this generous Love and Regard of Me takes place^ Book III. of Jesus Christ. 147 place, it docs not only engage my Favour, bucfecures the Man from Envy, and Difcontent, Partiality, and every other Paflion, that ufes to torment little and worldly-minded People. For this refpedful Deference and fervent Love of God enlarges the Soul, and fills it with great and truly noble Thoughts. And therefore 1 this is a certain Mark of true and heavenly Wifdom ! to make Me its only Joy, and Hope ,• For , how can ; He be wife, who does not fee, that God is the Per- fedion and Original of all Good, and that the necef- I fary Confequence of his being fo, is, that He is to ' be Praifed, Honoured, Admired, in, and for, and above all : Since all the Good which Men pretend to efteem, is by Communication from him ,• an Emana- tion from his Fulnefs, an Effect of that Sole, that U- niverfal Caufe ? Chap. XL CoJ's Service is perfeH Freedom, Dlfcipk,'] T Will again take the Confidence to fpeak X unto the Lord ; Nor eight I indeed to I hold my Peace, but addrefs my f^lf to Thee,myLord land God,my heavenly King , that fitteft on thy Throne far above the Skies, and thus will I proclaim thy Mer- cies and my own Happinefs. How pure, O Lord, how fweet, how exquiiite are the Pleafures chou re- ferveft for them that fear Thee, that delight them- felves in thy Love, that are entirely devoted to thy i Service ? No Tongue can worthily exprefs the won- drous Joys, the Tranfports, and ravifliing Extafies, which fill thefe pious Souls, inflamed with the Love, and employed in the Contemplation of Thee. For This is a Subje(^ boundlefs as thy Goodnefs ; That Good- 148 jSD£ t^e gjmttation Book in, Goodnefs^ which exerted it felt in commanding me out of Nothing, and, when that Beinp; which thou gaveit was rend red liable to Eternal Mifery, a fefli, and yet more valuable Inftance of thy Mercy, was that of bellowing upon me a new and better Life, when I was worfe than nothing. For thou hadil Compaffion on my Weaknefs and my Wandrings, Thou foughtell and with tender Care broughteft back thy loft Sheep, taughteif me the Right Way, helpedft me to walk in ic, and didft inftrud and guide me in thy Love. O thou overflowing; Spring of endlefs Love, how fhail I worthily magnify thee, how can I forget thee ^ Thee, who in my loweft Ebb of Mifery, didft con- defcend fo gracioufly, fo efFedually torememberMe? Whofe Kindnefs refcued me from Death, and far ex- ceeded ail my Hopes ; reftored me to that Favour, which my Sins had forfeited, and fliewed it felf aFriend to that Wretch, who was become Thine, and hi^own^ Enemy. What fii all I render to the Lord for Pfal. cxvi. ^Ji tl^e Bc7tefits he halh done unto me ? If I re- folvc to ferve thee, yet how poor a Tribute is that^to Him whom allCreated Nature is bound to ferve .'^ This is fo far from a fufficient Return, that I ought rather to admire thy Mercy, and efteem it an honour to my felf, when thou vouchfafeft to accept the Ser- vice of fo poor, fo worthlefs a Creature , and doft not difdain to reckon me amongft thofe, whom thou fufFereft to do thee Homage. For even in this I pay thee tut thy own, fince I and all I have are thine. But why do I fpeak of fer- vingthee, when by a.moft aftonifliingCondefcenfion, even Thou,the mighty God, artpleafed to ferve Me .^ For this is the Effect of that excellently good Provi- dence, which hath contrived and ordered Heaven and Earth, and all the Creatures in fuch a manner, that they (liould be ufeful and beneficial toMankind • which hath appointed Elefted Spirits above for Guards and Book III. of J E s U S C H R I S T. 149 Miniiiers to the Heirs of Salvation ; And, which is molt furprizing,Vv/hen Thou thy felf, for my fake, hadll taken upon thee the Form of a Servant, and were made a frail, an sfiiided Man ! When Thou didit give thy Life for undone Sinners, andltill dolt give thy felf in Grace, and haft engaged to give thy felf, even the full and eternal Fruition of thy glorious Godhead, to eve- ry fmcere Believer. O ! that it were in my Power to make a fuitable Re- turn, for Love which palTes, not my Thanks only, but even my Knowledge ! O I that my Ways were made fo dired, that my wholeLife m.ightbeone con- tinned Act of Gratitude and Obedience! Nay,fuch is my Infirmity, that I muft be content to wifh, that any one Day of that Life might be employed as ic ought in thy Service. I know, O Lord, that Thou art worthy to receive all Duty, and Honour, and Pra ife for ever. I am fenfible,thatTho'u art my rightful Lord, and I thy poor Servant ; That the urmoit I can do is thy juft Due,and that I ought to take unfpeakabie Delight in Thanking and Obeying Thee ; That no* thing elfe but this (hould give me any Sari5fa;flion,and that, when I have laid my felf out entirely upon it, I ftill have done too little. This is the real Perfwafion, this is the earneft Defire of my Soul • and where my Power falls (hort of my Inclination, there do Thou/l befeech thee, ftrengthen andfupply whatisvvanting, by thy Grace, that* my Deeds and Deportment ma"y bear TeiHmony and Proportion to my Pious Difpo- fition. Tobethemeaneft of thy Servants is the higfieii Ad- vancement- To defpife and forfake till for Thee, is true Riches and Honour. They who thus enter them- selves into thy Family, and cheerfully undertake this "ask, (hall have a gloriousReward ; and will feci the leafuresof this World, infinitely paid, infinitely cut- one, by the better and larger Amends of Grace and L Diving i5;o gf^f t!?e ^mtatim Book IIL DivIncComforts in exchange. They who thus bind themfelves to thee, that abandon Worldly Cares, and attend to the One thing neceffary, attain to true and generous Freedom of Soul ; and the ftraic Way of thy Command mentSj is the only perfed: Law of Liberty. O happy Confinement I Which fets jMen at large from the Slavery of Sin, from Worldly Cares and Incum- brances, from the infupportable Tyranny of unruly Appetites and domineering Paffions I O blefTed De- pendance ! which makes us of the moft high God's Retinue, raifes us up to a Level with the Angels, ren- ders us Dear to the Almighty, a Terror to evil Spirits ^ Conquerors over ourgreateft and fiercefl: Enemy, and recommends us to the Love, the Praife, the Imitati- on of all good Men. Who would not greedily em- brace fuch a Service, where the very Work is pleafant^ the Encouragements paid down in hand noble and great, and the Wages promifed in Recompence for our Labours, Happinefs exquifite^ unfpeakable, and everlafting ^ Chap. XIL I Of Regulating our Defires. Chrii^,'] lyr E T ftill, my Son, there are many things X in which thou art not fufficicntly in- flruded. Difcif^e?^ Lord be thouplealed to let me know, and enable me to receive, and do them. Chrift. ] Thy Defires mud be reduced into Sub- jeaion, and mv Will take place in every thing • Nor inuft thy own Private Intereft, but the Zeal and Re-|| gard for my Honour, and the Obedience due to my' Cocnmands, be the goverrrlng Principle of all thy Anions. I i Book III. of J E S U S C H R I S T. 151 Actions. You feel Defircs, like inward Springs, put you into Motion^ and very eager fometimes you are of doing what you are verilv perfwaded is good. But, even when the thing it felf is commenclabie, the In- tention and Motive Men go upon, ought to be nicely conilderd. For it makes a Migluy Ditference, whe- ther I.orThemfelves, be principally in their Thouglus. Now this difcovery is not hard to make. For, if my Honour be their grear Concern^ howfoever my Pro- vidence difpofes their Affairs , they will conclude what I do beft, and will be contented vmh it. But if under this Difguife of Holinefs , there be a lurking Corruption of Private and By-refpe6ts,if Gain akes Men Frugal, or Ambition Virtuous, or the Praife of the World Charitable; or the Confideration of their own Health Temperate ,• thefeare Principles, upon which no dependance can fafely be had : J heir Con- dud will be unequal, and vary as Events do ; and every Difappointment of their Expedations will pro- duce Trouble and Impatience. Do not therefore be too confident of every fort of Inclination to do well ; but firft advife with Me, and take care to build upon a good Foundation. For Men who ad upon indired Ends, very often repent when it is too late ,• And that which at firft they prcpofed great Satisfaction and Advantage from,proves at long run their Torment and Lofs. Nay, I muft give ycu this farther Caution yet. That even good Inclinations are not to be taken at firfl light, nor raflily purfued Vv'ichout a diligent and prudent Obfervation. For it may be convenient fometimes, to put fome Reftraints upon the very beft Intentions. They who negled this, and give free fcope to their Zeal by too great Eager- nefs, often exceed the Bounds of Moderation and De- cency ; fometimes give Offence to their Brethren by their extravagant Heats, and Impetuous Sallies ,• and fometimes, upon any Refiitance or Difficulty, which L 2 ob- I5X ^f ri?e 'imitation Book IIL obftruds chofe precipitate Fervours, lofe all their in- ward Peace, dedft from their good Defigns, and fall from the Heighrh of Rapture, to the Extremities of Melancholy and Defpair. So that to make thy Zeal in Well-doing in all Points what it ought to be, it is by no means iuificient, that it be honeft and well dif- pofed, unlefs it be alfo fober, andregular,anddifcreet. Again, There are fome Occafions and Circumftan- ces, which render a fort of holy Violence necelTary, and oblige Men to ad: quite contrary to their Inclina- tion : To bear no manner of Regard to Flefh and Senfe, or what will be moft agreeable, any farther than may ferve to fet the Mind in array againft them, and refoiutely engage in a formal War, for the redu- cing, or keeping them in Obedience to the Superior Faculties of the Soul. For, by thus frequently con- trolling, and counter-working all that Human Nature hath a Tendency to, the Outward Man is by degrees qualified for Duty ; and acquires a great Readinefs of doing, or fuffering, whatever fhall be impofed upon it. And in thefe Exercifes the firft Foundations are laid, of Contentednefs with a Little, of Satisfadion in a private and negleded State, a mean and narrow Fortune ; and of Patience under any Croffes or Ca- lamities, without thofe murmuring Thoughts, which are apt to beget hard and irreverent Reflections, and too often break out in wicked Complaints, and fau- cy Expoftulations, againft the Juftice, and Wifdom^ and Goodnefs of God, and Providence. c H A f; Book III. of Jbsus Christ. 153 Chap. XIII. The Necejfity and Reafonallenefs of Patience. Difcifk. ]13y all the Collections I am able to make XJ from my dear Lord's Inftrudions, and the little bxperience I have of the World, Patience feems to me a moft neceffary Virtue : For the Condi- tion of Man in this Life is lo expofed to Calamities and Sonows^that^ in defpight of all his Endeavours after Peace, Troubles await him every-where, and his State is that of Warfare and continual Suffering. Chrlft.'] It is fo, my Son ,- Nor is it fit it Ih^uld be othcrwile. For thofe Men have a viTong Notion of Peace, who make it conlid in freedom from fuffer- ing ; and, either having no Troubles, or being inlei^- fible of any. This is a State neither attainable by a Maj?, nor convenient for a Chritiian. The Peace, I wi^iid have thee afpire after, is fuch as confilts very weil with AfPiidions : And This is gained, when a Man hath brought himfelf to that equal Compollire, and refigned Temper of Soul, as firmly to perfilt in his Duty, and to reft fatisfied in the Diipenfations of God, when he thinks fit to try his Virtue, by very great and grievous Adverfities. If thisappear a hard Saying, think how much harder it will be to endure the Torments of Hell, and the implacable Vengeance of an Angry God. Nature, as well as Religion teaches Men, of Two Evils to chufe the lefs. And this is done^ when they fecthemfelves fubmillively to undergo Tri- bulation here, for the fake of God and a good Con- fcience, that they may, by fuch Patient Sutfering, de- liver themfelves from the dire Effects of his Wrath^ and never-ceafing Puniftiments hereafter. L 5 Now I 54 €>t ttse 5!mitatf0U Book III. Now Tribulation is a Portion diftributed in com- mon to all the Sons of Men ; didributed in largeMea- fures, even to thofe Children of this Generation, which thou perhaps vainly imagined to fee moil ex- empted from it. For even the gayeft and moft' pro- fperous of them all are not without their many and fore Evils. 'Tis true indeed. They take a great deal of Pleafure, indulge their Inclinations without con- troul^and fotheirMifery makesalefsfenfiblelmprertion upon their Spirits ; but Miferies they have. Or, put the very beft of their Cafe, and fuppofe their Jcys to be without any Interruption, their Wifhes without any Difappointment ; Yet, even thus, how long would their Happinefs lad? Alas! they vanifh like a Dream, and all their Profperity foon fcatters like Smoak ; Nav, not only their Enjoyments tiiemfelves, but' the very Remembrance of them, periOi in a Moment. Their Life is but a Vapour ; and Death will be fure to fwallovv up them and their, Gayeties^ in fpeedy and perpetual Oblivion. But this is putting the Gafe more favourably than it ever happens in reality. For, even in this Life their Plenty and Pleafures are chequered with Misfortunes, and ail their Sweets allayed wi.h a bitter Mixtures of Cares and Fears, and inward Perplexities of Heart. The very Objeits, that m.inider Pleafure, bring Pain along with them too. And this is one great Argu- ment, how wife a Providence the World is governed by, that the very Inordinacy of thofe Affet5i-ions, which puriiie thePleafures of Senfe fo eagerly, fliould prove a Torment to the Guilty Mind, and embafe thofe very Pieafures they indulge'. Thefe very Plea- fures too are fhort and fleeting, treacherous and de^ ccitful, irregular and exorbitant, a Shame and Blemifh to Human Narure ; And, if Men be not fenfible- of this. That Ignorance proceeds from, their own Inad- vertency. Their Reafon is intoxicated with prefent De- Book III. ctjfsus Christ. Delights, and their Minds blinded by Vicious irl.ibits^ by which they degenerate into Brutes, liupidly aban- don cheiiifelves to the tranlitory Pleafures of bin and Luft, at the Expence of Everlafting Pains ,• andcon- fult the prefent Gratification of a vile Mortal Body, with the Ruin of a precious and Immortal Soul. Go not thou therefore after their Excefies, nor place thy Happinefs in ferving, but rather in com- manding, fubduing, denying, mortifying, thy own In- clinations. Delight thou in the Lonl, and he Jlnill grr.nt thte thy He.rf s Defire, For this ^f"^- ^^^v^^- Delight will teach thee, that the Happinefs of Man confilts in Inward and Spiritual SatisfaAions, in the Contempt of this World and its empty Gayecies. And the lefs thefe are eueemed and aitedred, the greater and more ravifliingly fweet fhaii thofe gene- rous and noble Pleafures prove, which refultfrcm the Experience of God's Favour, and the fubltantial Com- forts of a Good Confcience. * But ftill thefe Comforts are not to be had, without much Labour, m,any Confiids, and fharp Sufferings. For the Corrupt Inclinations of Flefh and Blood, and the conhrmed Habits of Vice, create great Difficulties ,• and ask Time and Pains to conquer. And conquered they may be, by introducing the contrary Habits of Virtue. The Flefh indeed will recoil, and think it felf ill ufed ^ but Reafon and Religion will filence thofe Grumblings, and refolute Perfeverance in good Works vanquiOi all thy Reludances. The fubtle old Serpent will feduce and importune thee, but Prayer and good Thoughts drive the evil Spirit away ^ and Fafting and holy Exercife, or conftant lawful Bufi- nefs, will keep him out. For he never enters fo eafi- ly, fo fuccefsfuUy, as when Idlenefs fets open the Door, and an empty Heart makes room for his wick- ed Suggeftions. La CHAP. 156 €)f tilt limitation Book ill, Chap. XIV. Ohedience to Superiors ; enforced ly ChrijTs Example, Chrift^TT'^ow^ my Son, that the Man who refufes ^^^ Obedience, reje(5Vs the Grace^ and ex- cludes hnnieif from the Favour of God • And, by leeking his own private Advantage inordinacely,breaks the Order, and obftruds the Good of the Publick. Difrefpecrt and CoDtumacy to Superiors is an infalli- ble Mark of Rebellious Appetites, and Paffions not re- duced to the Governance of Reafon and Religion. Sabmlfiion therefore is of great ufe, for fubduing the Flefh and its Lufts ; and a good Prefervative againfl: Tempt3rions. For the foreign Enemy will be more fuccefsfuliv oppofed, when thy Dcmeftick one is firfl vanquifiiev^, and All quiet within. And Man himfelf is his ovv'n worit Enemy. Nor are his Circumfiances ever more full of Danger, than when the Senfitive raifes Infurredions, and would dethrone the Rational Soal. And, in order to this bringing the Inferior Fa- culties to Reafon, an humble Opinion of your felf is necefftry • For Partiality and Pride are at the bottom of all the Diforders in rl.y own Breail, and all the Difturbance given by unruly Men to Society^ and good Government, of all kinds. Anvl what fuch inighty Merit is there in this Sub- midion ? What Difparagement can it be thought to Thec^ who art Dud and Vilenefs, when thou remem- bred, That I my felf, tl:e Almighty Majefty of Hea- ven, and the Lordof all theUniverfe^ I,who created Thee, ai^id the -whole World, out of Nothing, did yet condefcend to a State of Subjedion, and appeared in the very lowed, mod lerviie, and defpicable Form, for thy fake, who art Nothing ^, And why, but that fo thy Book III. CfjESUSCHRlST. 15-7 thy Pride might have no Pretence to lupporc ir_, after Co eminent a Pattern of Humility ? Learn then^ thou Wretch, to humble thy felf^ and, like th:n Earth, of which thou art, be even content to be trampled upon, and trodden under Foot: Lay thy felf, like the Streets, to the Feet of InfuUing Men who walk over thee, and never reft, till thou halt broken thy own Perverfcnefs, and art in a conftant readinefs to comply with every jufi: Command of all who have Authority over thee. Till this be done, purfue thy Pailionswith remorfe- lefs Indignation, and fparethem not, till the very lail Remains of Pride be abfolutely fupprelTed and killed in thy Heart. And, if thou fcmetimes find ill Ufage and Tyrannical Barbarity, yet ftill confider, thou art but a Man, and ought'it not to complain ; nay, ra- ther confider, that thou art a Sinner ,• in Juftice con- ligned over to Hell and Eternal Fire ; and let the An- ger of an Offended God, which ftridly is thy Porti- on and Defert , check thy Refentments of the Info- lence and Injuries, the Reproachful Treatment, and unjuftifiable Hardfliips,which Men may fometimes of- fer to thee. This Wrath of God thou halt provoked, but I in Mercy fpared thee, I had Compaflion on thy Sou], and ranfomed it from Death by my own Blood. And canft thou think, that no Return is due for fuch Mercy ^ Yes, know, that I require thou fhouldft be fenfible of the aftonifliingGreatnefs of my Luve, and fhew that Senfe by Gratitude and Humility^ by a mo- defl: and refpedful Obfervance of my Reprefentatives here below; and by not difdaining to fuffer any Shame and Contempt^, ail y Injuitice and Barbarity^when Pro- vidence and Duty call thee to it, which I, thy xVlafter, thy God, did not grudge to undergo for thy fake, whilft converfmg in Human Flefh upon Earth. CHAP, 158 £Df tije imitation Book iii. Chap. XV. GoJ's Judgments are to he confidered^ for our Humiliation. r)ij^/ye.]t'T7Hen tbou^ Lord^ uttereft thy Voice in VV Judgments^ my Joints are loofed^ my Limbs quake for fear, my very Soul is confounded, and trembles at thy Thunder. In the midft of thefe '3oh XXV. Horrors I begin to refled:, that the Hea'uem themftl'ves are not pure in thy fight ^ and that even the Jngels thou hafi charged with FoUy. If then thofe exalted Intelledual Spirits were notable toftand before thee, and kept not their firft Eftate, WhatmufI: become of fuch a Wretch as I am t If even the Stars fell from the Firmament, how can Duft and Afhes hope to efcape ? They who did eat Angels Food, degene- rated from their Primitive Excellence, and fed on Husks with Swine, how then fhould a Creature pre- ferve its Innocence, whofe very Original is Impure ? This_, Lord, convinces me, that there is no Holi« nefs but what is derived from thee alone ; no Wifdom vvi'chout thy Governance ^ no Strength a fufficient Defence, if thou withdraw thy Gracious Protection ; no Continuance nor Abftemioufnefs efFedual, except thou guard it \ no Watchfulnefs againft the Enemy, unlefs thy wakeful Eyes keep ail our Approaches, and repulfe the Afiaults of the Tempter. If thou ceafe to fupport us with thy mighty Hand, the Waves fwallow us up y we link an^ perifti without thee, and with thee walk upon the Sea in fafety : VVeak and unliable are our Refolutions^butthy Grace gives Strength and Per- feverance. Cold and Timerous are our Hearts, but thou warmeft them with Zeal, and infpireft them with pouiage. Lift tip then^ Lcrd^ our Hands that ha?tg doTvny Book 111. of Je S U S C H R 1 S T. TfO down, a?}d our feeble Knees, that we faint net in t!j:s Spi- ritttd Warfare j and enable thofe who can do nothing without thee, to conquer all Difficulties through thy Strength. I know, O Lori!, that if. any good thing feem to be in me, yet even this deferyes my meaneft Opinion, and will in no degree jultifie my thinking otherwile of my leif, than a mod vile ard worthlefs Wretch. And therefore, when thy angry Juftice afflids me, it is- my Duty, with the profoundeft FTumiiicy, to lay my Mouth in the Duil, an,d meekly fubn it to thy cor- redring Hand. For, thciigh I cannot difcover all the Reafons of thy ]V 'yfierious Judgments, }et this [ find no difficulty todifcern, that I my feif am nothing, and that I proceeded out of nothing. O the dark Ab} fs I in which I can find nothing relating to my feif but Vani- ty and Nothing. Where then is the Prefumption, where the Pride, the lofty Conceit of my Worth and Virtue ? Whither are all my vain Confidences, and towring Imaginations fled ? Thy Judgments, Lord, have fwept them away like a Torrent ; and all are funk in thofe unfearchable Depths. Thefe fhew me to my felf, and juftifie the Prophet s Rebuke, Shall the Clay exalt it felf againft the Tot- ^f"*- ^T;. ter, that fafljioned it ? Beheld, as the Clay ^'''•^'^^^^' is in the Hands of the V otter y fo is every Mortal Man lit thy H'jnd, O Lord. And is it pcffible for that Soul to fwell with Info- j lence and vain Conceit, which is duly fenfible of thy Maje-fty, and fubmits to it, with that Lowlinefs and refigned Submiffion which thy Truth dired:s ^ No, no. Not all the Voices of Mankind confpiring unani- moufly in his Praife, can blow him up to fond Con- ceits of his own Excellence, when once his Hopes and Heart are fixed on God. For he confiders, that all thefe are butfo many Copies of himfeif ,• frail and fee- ble, deceivable?and perifhing, emptinefs and nothing. That i6o €>f ti)t imitation Bookiii. Thar They^ as well as their Words, are only Air and Sound J and both will quickly vanifli together; but God and his Truth remain for evermore. ^^- ^^' Ceafe thtrefore from Man, for wherein is he to he accounted of^ and endeavour to have Praife of Him y who reftfieth the Vroud, but in his X Pct.iv. o'^n due time exalteth them^ who humble themfd'ves under his mighty Hand, Chap. XVL With whatReferves we ought to Pray. Chri/l.'] ir EX this, my Son, be the Language and 1 J Style of all thy Prayers : Lord, if it he. thy Pleafure, grant me this Re^ueji ', If what I ask conduce to thy Glory., do thou he f leafed to give and frofjer it; Lordy if Thou, to whom .all Things and their Conjequences are perfectly hiown^ feeft that, this will he for mj true Advan" tage, not only bellow it, but with it Grace to ufe it to thy 'Glory : But if thou feefi it may proz^e hurtful to me^ do not cnly deny 'my Petitions, which proceed from Ignorance and Mifiake ; but. remove far from me the 'very Defire of thaty which cannot he obtained without my Prejudice, This iaft is" a very reafonable and expedient Re- jqueft ; becaufe many Defires, which feem/ not in- nocent only, but even virtuous and wife, profitable and praife- worthy in a Man's own Eyes, are yet nei- ther infpired by God, nor agreeable to his Will : Nor is it eafy to difcern , whether one be aded by a good orevil Spirit ; or whether, in the Matter of his Pray- ers, his own lucliniitionind private Refpeds do not deterrriine hlrri. And many a one, who huh fancied the Impulfe of Divine Grace, and perfuaded him- felf, that he harh bssn direded and aded by it all a- long. Book III. OfJfiSUSCHRIST. l6l long^ finds the Delufion out at laft: And what he im- puted to the Spirit of God^proves in the end a Sugge- ftion of the Devil^ or the eager Longings of his own vain Mind. The fureft way then never to offend God in thy Defires, and to be accepted in thy Addreffes to him, will be to temper all thy Inclinations with his Fear, and not fo much ai; indulge a fecret Wifh ^ without fuch Refervations as may teftify an entire Submiffion to the Divine Difpofal. And when thofe Wifhes break out into Works^ Men fhall do v/ell to conceive and prefent them in fuch Forms^as may exprefs fome Check upon themfelves, and mighty Caution in re- ftraining their Tongues from asking any thing in a Peremptory Manner, but leaving the Matter entire- ly to God's better Choice. As thus ; " Lor J, thou *^ knowefi 'whether the halving, or the being denied the Mat^ ^^ ter of my Petition, he mo ft conifenient j and therefor. nH " Iheg is^that what thcttjeeft mofi expedient m.^y he done i ^^ I ask, indeed, as is my Duty, but I prefume not to ** prefcribe to thy Heavenly Wifciom : Give therefore, '^ Lord, fuch Things, and in fuch Meafu? es, and at *^ fuch times as thou feefl; fir. Deal with me as thoi2 *^ knoweft is neceffary : For that I am well allured is beft for me,which is moft agreeable to t!iy Will, an^ moft conducive to thy Glory. Appoint me any Poft, and ufe me as thy own; turn and change me, ^^ and my Fortune at pleafure : I only beg to be qua- *^ lified for thy Difpenfations, to ufe them righriy^ *^ and greatly to improve under them. Fori am thy ^^ Servant, devoted to thee without the leaft Referve : ^^ I defire not to live to my felf, but to Thee ; Oh ! " that I might be enabled faithfully and worthily ta ^'' perform that Homage and Duty, to all which my \\ Heart is moft freely and fmcerely difpofed. CHAP. (C cc i6x ^f ttig llmttgtf on Book III. ' Chap. XVIL A Prayer for Grace to do the Will of GoA. Difclple.'] " rTEar me, moft merciful Saviour , Ihum- " JLjL bly befeech thee, and lee thy Grace ^^ be ever preient with thy weak unworthy Servant. *' I am not of my felf able to do, or think any thing " that is good ! O ! let thy Spirit affift my poor En- " deavours^vHnquifh the Ternptations that fo thick be- ^^ fee me, fix my inconftant Mind, and follow me all ^^ the Days of my Life, that F may perfevere in good ^^ Works unto the End. Regulate my AfFedions and *• Defines, and confine theni to fuch Objects only, as ^* are well-pleafing in thy fight. Let thy Will be the ^^ Guide and Meafure of mine, and let mine fteadily ^^ conform to thy Pleafure. Remove far from me all " Inclinations and Averfions, but fuch as agree with ^^ thofe of the Bleffed Jefus. Help me to die daily to '^ the World, and to the Things of the World ^ and " mortify my Vanity to that degree, that even Shame " and Contempt, for thy fake, may be not only fup- ^^ portable, but welcome to me. Let all my Hopes " and Wifhes center in Thee alone ; and nothing ap- " pear definable, in comparifon of a pure Heart and " peaceful Confcience: For Thou, O Lord, art my ^* Peace, Thou my only Red,- in Thee alone is Plea- "fure and true Satisfadlion, and all without Thee is " Mifery and Torment. Oh I grant me this Bleffed " Retreat, this Happy Security ; that I may abandon " all the falfe /Appearances of Happinefs here below, ^^ and fipd foft Eafe and fweet Repofe in thy Love '' and Favour, Thoir True, Thou Chief, Thou Eter- " nal Good of Pious Souls. CHAP, Book IIL of J E S U S C H R I S T. 1^3 Chap. XVIII. Cod is our only Comfort in Troulle, Dlfciple,"] TTCTHatever Comforts and Happinefs I V y propofe, This is not the Time^ and Place of enjoying them, but I exped: that Bleffed Fruition in another State. For^ what would it avail, could I attain the utmoft Delights the World can af- ford^ when a very fhort fpace muft of neceflity put a Period to them? Do not then miftake thy Happinefs, my Soul^ for thefe things are not, cannot be thy Reft : The fulnefs of Joy and undifturbed Pleafure is no where to be found, fave in God only ,• He is the Comforter of the AfBided, He the Wealth of the Poor, he the Support and Strengthof the Weak, He the Glory and great Reward of the Humble. Nor let it difturb thy Peace, or difcourage thy Hope, that thou canft not yet afpire to thy promifed Felicity ; For God is faithful and cannot Lie : Only wait his own time patiently, and thou fhalt not fail of his Mercy, and an abundant Recompence of thy Faith and patient Truft in due feafon. But if this de- lay draw off thy AfFeclions to prefent Comforts, and abate thy Zeal for future and diftant Rewards, thou Ihalt defire Earthly Bleffings, and not be filled ,• and at the fame time lofe thofe heavenly and eternal Joys, which alone can fatisfy, and make thee happy. Ufe then thefe Temporal Things, but lo've none but the Things that are Eternal. The prefent were not de- fign'd for Enjoyment, but for Neceflity and Conveni- ence.Thy Nature is not cut out for them, nor is it in their Power to make thee perfed, tho' all this mortal State iscapable of, were united together for that pur- pofe: For God alone is aGood,large enough to fill the ctefires of an immortal Soulj He only is proportioned to thy 1 64 £>f tl)t gitnitation: Book III. thy Wants and nobleFaculties : And the Happinefs to be met within Him, is not that tranficory, imperfe<51: Th 1.1/5, which the Children of this Generation fond- ly Covet and Admire, but that exquifite, that infinite and inward Delight, of which the Pure in Heart and Spiritual Perfons receive fome fweet Foretaftes and Pledges, by having their Converfation in Heaven, while they themfelves are upon Earth. ForManisvain^ and all his Comforts like him ; Empty and unfatisfa- t5rory, falfe and fleeting, fwift in dec:^y, and of fliorc continuance: But thofe from God refemble the Per- fedions of their Author, Spiritual and True, Immuta- ble and Eternal. A truly pious Soul can never be de- ftitute,becaufehe conftantly bears his Happinefs about him ; even the BlelTed Jefus, the Divine Comforter ,• and, when bereft of allbefide5,canthus converfe with him in the profoundeil Solitude. BlelTcd be thy Mercy, O deareft Jefus! Bleffed be thy cheering Prefencs I O let me never be deprived of this ineiiimable Blifs ; while I have this Confolation within, I feel no want of Earthly Enjoyments : For this fupplies, exceeds them all. Oh! let me thankful- ly rejoice in thy Favour and the Light of thy Coun- tenance lifted up upon me ! Or, if at any time thou wfthdraw thofe bright Beams, and interpofe a Cloud of Sorrow, yet even then preferve me from fad Di- ftruft, and let the confideration of thy Will, which is always beft, be my fupport in myblackeft and moft Melancholy Circumftances. Let me not caft away my Hope and Confidence, becaufe thou hideft thy Face for a Seafon,- but help me to difcern thegreatWifdom and Benefit of fuch trying Difpenfations^and to fupport my Faith with the profped of that Revv'ard, which is laid up in Heaven for thofe,uponvv'hom Patience hath if, perfedt Work. For thou, OLord, art Gracious and Merciful, and though we perpetually of- p^ai. cm, £g^^ ^^^ provoke thee;yet w'lh ibcu not al^ Book III. of T E s u s Christ. 165- -ways he chiding^ nor keef thy Anger for ever ; but wile turn again, and in much Compailion quicken thy Suffering Servants, that they ^ may rejoice in thee^ and triumph over their Calamities. Chap. XIX. Of Qafltng our Care upon GOD. Cbrlfi,'] ]V /T Y Son, be content, that I fliould dif- LVl pofe of Thee and all thy Affairs^ sls my Divine Wifdom lees fit ; for I beft knou^ what is convenient for thee. Thou judgeft rafiily, and art liable to Human Frailties. Senfe and prefent Satif- facftions blind thy Eyes, and byafs thy Reafon ,• but Chriitians, who ihould walk by Faith, and not by Sight, muft not be govern'd by the fame Meafures which common Men make ufe of in diilinguifliing Good and Evil Accidents. Difciple.'] Lord, I acknowledge my Infirmity ,♦ and am fenfible, that thy Care and Concern for me is more prudent, more tender, than that I have for my own felf. And He hath made but fmall Progrefs in the School of Chrift,whofe weak Faith is (till to learn that Leffon, of being fatisfied with all thy Difpenfations, and cafting his Care upon Thee. All therefore that I beg, is the eftablifhing my Heart in the way of thy Commandments ; and, lb long as I fwerve not from Truth and Righteoufnefs, fecure my Soul, and, for the reft, do thy Pleafure. For thou art Wife, and Juft, and Good j and fuch, I am fure, are all the Me- thods of thy Providence ; tho* Human Underltand- ings may not diftindly perceive, nor be able to ac- count for the Reafons of them. If therefore thou con- demn me to Darknefs and AfHic^ion, I will praife and M thank 1(56 m tU IntltattCtT Book III. th'jnk chee for thy deferved Corredion even in the mid ft of my Trouble i Or^, if thou fpa-e the Rod, and make my Darknefs to be Light, I will then thankfully receive the Bleffing^ and magnifie the Fa- vour which 1 cannot deferve. CJjrifi, ] This is indeed, my Son, the Difpofition and Deportment befitting the Character of my Faith- ful Children : And all^ who prcfefs to walk with m© in Piety and Virtue muft bring themfelves to a Soul fo even, fo refign'd, that Suffering and Joy, Poverty or Riches may be entertain d alike. The One, without Murmuring or Complaint ,• the Other, without the leafl: Pride or Change of Temper. For both are e- qually the Appointment of My Providence, and, as fuch, fhould be met with Cheerfulnefs and perfect Content. Difciple. ] Lord, I am willing to endure, whatever thou art pleafed to lay upon me. And do defire to receive Good and Evil, the Sweets and Bitter, the Comforts and the Croifes of this Life, with the very fame refentments of Mind. Nay, not only to re- ceive, but to be thankful for both, fmce both come from thy own Hand, which cannot err in ordaining all my Events. This only I implore, that in all- Changes of Condition, thou would'ft in thy Mercy preferve me from Sin .'' For, while I keep my Inno cence, and continue in thy Love, not Calamity, no Death, nor Hell it felf ftiall make me afraid. How ever thou mayeft exercife my Patience, or frown upon me at prefent, yet fo long as chou doft not caft me off for ever, nor blot my name out of thy BookWl of Life , I am above all danger ; and the utmof! Powers , and Malice of Fortune, and Enemies, and. Devils combined together^ can never hurt me. CHAP. Book III. of J E S U S C H R I S T. 167 Chap. XX. Chrifi our Pattern of Patience in Affli^ion. Chrifi.'] TV /T^ ^^"^ remember I came down from LVjL Heaven for thy Salvation ; I bore the Punifhment due to thee, and alltheMiferiesto which Humsia Nature is expofed. I bore them not by Con- ftraint, but Choice, and urged by no Neceffity^ but that which Powerful Love impofed upon me. And One great End, for wh'ch I condefcended to do fo_, was to teach thee Patience by this Example^ and that my willing Sufferings might difpofe thee to fubmitto the neceffary Incumbrances of thy prefent Condition, without Reludance and Murmuring. Sorrov/ became familiar to me; My conftant Attendant from theMan- ger to the Crofs ; for every Hour produced fome frefh Inftance of it.My Circumftances were low, and I con- tented my felf with the want of even theNeceffaries of Life ; my Lnnocence was flandered, and daily Com- plaints and Reproaches were founding in my Ears ; Shame and Contempt I entertain'd without Return or angry Refentment ; my good Deeds were repaid with Malice and Ingratitude, my Miracles blafphemed^and my Dodrine traduced and vilely rnifreprefented. Difcipie.] Yes, Lord, I read the Story of thy invin- cible Meekneefs, with wonder and aitonifhment ; and cannot but infer from thence, that, fince thou were pleafed to give fuch amazing Proofs of an entire Obe- dience to thy Heavenly Father's Will • I, who am a vvretched Sinner, and not only fubjed to theie Mife- ries by the Condition of my Nature,but one,who have deferved them as Chaftifements for my Tranfgrefii- ons, am much more obliged, withamoft perfect Sub- miffion, to receive whatever thy Providence thinks fit to infflid J and muft by no means grumble at the M 2, Weight, 1 68 €>t t^e ilimitatlOU Book IIS. weighty or the Continuance of any Burthen thoufhalt lay upon me in theprefent World. If anything here feem heavy^ yet ic is rendred much eafier and more fupportable^by the Affiftance of thyGrace^by the Con- templation of thy Example, and by the many Patterns of Conftancy and Virtue, which thy now glorious Saints, but once afflidled Servants, who travelled the fame rugged Journey of Life,have in all Ages fet for my Imitation and Encouragement. I plainly fee un- der this Gofpel- (late, a mighty Support, which even thy own peculiar People wanted under the Old' Law. For then the way to Heaven was dark, and the Pro- fped at their Journey's end lefs glorious and inviting. Few then applied themfelves with Zeal to feek a Fu- ture and Spiritual Kingdom ; nor could they do fo with equal Encouragement, till thy Meritorious Death had open d an Entrance into the High and Holy Place. But, how contentedly, how thankfully,ought I to tread in thy blefled Steps, fuftained by the AlTurance of E- ternal Rewardb, and direded in the Right way by John xiv. ^he Light of thy DocStrine ^ For thou an the Wayy the Truth and the Life j Thy Af- fiidions have taught Me and all Believers, that Tribu- lation is the Paffage to thy Heavenly Kingdom ; and that the proper Method of attaining thy Crown^, is being made a Partaker of thy Crofs. Hadlt thou not gone before us, who would have the Heart to follow ?• who could perfevere in a Courfe of Sufferings } Nay, though thou haft thus fhewed us the Way, yet how loth, how backward are we to follow Hill ? And, if neither thy Miracles, nor thy Precepts, thy wondrous Humiliation, nor thy glorious Exaltation , can warm us into greater Zeal and Refolucion, than by lamenta- ble Experience vv/e daily fee and feel they do ^ How wretchedly flothful, alas I how cold, and motionlefs' ihould we have flood, had not thy Grace and marve- lous Coadefcenfion vouchfafed to grant us the Advan- Book III. of J E $ us C H R 1ST. 169 cage of lb clear a Light, and the powerful Motive of fo bright an Ejiaiuple ? C K A P. XXL Of hearing Injuries ; and how we may judge of true Patience. Chrif.'] /^Eafe thy Complaints^ my Son, and^ when V^ Afflidions threaten or attack thee, call to remembrance what I endured for thy Sake : Nay, not what I endured for thine only, but what fo many brave and generous Saints have fmce couragioufiv en- dured for mine. Alas ! thy Trials yet are Imall,' nor haft thou refifted unto Blood,asI and They have done. TheirDifficulties were greater, their Temptations (har- per,their Sorrows more piercing, their Exercifes more fevere, and yet^ in all thefe they were more than Con- querors, [t will therefore be of great Service to the confirming thy Hope and Patience, if thou diligently compare thy very light, with their much heavier, Bur- then; and reproach thy felf for linking under a vVeio-ht, which they would fcarce have felt. But, if thy own Load feem fo unfupportable, and thou canft hardly be brought to think the Cafe of others fo much more deplorable ,• confider, whether this falfe Eftimate do not proceed from Partial AiFedion , Tendernefs to 1 thy felf, and a fretful Impatience , rather than from ' the true Nature and Realon of the Thing. For Thefe corrupt Mens Judgments, and make them fee cheir 1 own and other Peoples Circumftancefe with very diiFe- ' rent Eyes. But be thy Ideas true or miltaken, yet Itill the greater and the lefs Calamities call equally for 1 Submiffion and Conftancy. And it is not the Degree i or Meafure, but ^the Author and the Confequence M3 of I7Q Of tfae imitation Book iii. of Suffering, which is the proper Motive to Patience. Now the better thou art compofed under any Trou- ble, the more commendable is thy Wifdom^ and the larger will be thy Recompence. Nay, not only fo, but the eafier will be thy Lot too. For Confideration will reconcile thee to it, and Time and Experience make the thing familiar. Nor matters it much, who are the immediate Inftruments, or from what next Hand thy AfflicStions come. For thofe are very idle Pretences, which Men ufually labour to cover their want of Temper withal : ^^ Had this been done by an " Enemy or a Stranger, I could have born it ^ but ^^ from a Friend, a Relation, one whorpi have high- " ly obliged, and have a Right to exped better Ufa ge ^^ from, what Flefli can brook fuch Bafenefs and In- ''^ gratitude ^ Had I given any juft Occafion for that " difparaging Report, it would never have vex'd me ; '• but to beilandered and abufed, without any ground_, *^' without the lead: Fault or Provocation of Mine, ^' mechinks 'tis very hard ; The thing it felf I could ^^ away with, but the Perfon, or the particular Cir- " cumftarces, put me out of all Patience. " Alas ! thefe are nice and frivolous Diftindions ; Such as are plrogether foreign and impertinent to the Matter in H^iid ; and what the Virtue of Patience is no way concern'd in. For this takes Injuries and Affronts by the great, Vv'ithout entring into any particular Exami- nation of their Nature and Quality^and peculiar Ag- gravations ; nor does it at all regard the Perfon, by Vv/hom it is exercifed, but confiders that Perfon only, by whom it is to be crowned. No Man hath yet arrived to a due Perfedion in this Grace, who is not content with any kind of Tryal, from any Hand whatfoever.The Differences of Friend or Foe, of Superior, Inferior, or Equal ; of a good- natur'd and confcientious,or a wicked,perverfe, vexa- tious Man, are of no confideration at ail j But, let the Book III. of j B S U S C H.R I S T. I Jt the Provocation be whacic will, and come from whom it will, lec it be offered but once, of repeated never fo often, 'tis all alike ; becaufe in all the over-ruling Hand of God is attended to ; and every thing recei- ved, as ordained and originally infiided by him ,• and what proceeds from him is always good, and fure to turn to Account. And, as nothing he appoints, rho' feemingly never fo grievous, fhall be to good Mens difadvantage ,• fo nothing, tho' never fo flight and defpicable in it felf, when dutifully and decently en- tertained, fhall be paifed over unrewarded. Arm thy felf therefore for Combat, and decline no occafion of Engaging that offers, if thou defire the Glory of ' the Conqueff. Without Fighting thy way through, there is no coming at the Crown. And they who refufe to Suffer with Chriit, do in effed, and by ne- ceffary confequence refufe to reign with him. Stand up then bravely to Afflidions, and quit thy felf like a Man ; Repofe and Happinefs is what thou Cove- teft, but thefe are only to be obtained by Labour : Vidory and Triumph are the things thou aimeft at ; But who was ever yet fo abfurd, as to think of Tri- umphs without Enemies and Hardfhips, or Conquer- ing without a Battel ? Difcipie.] I acquiefce, dear Lord, in all thou fay'fl: • nor will I indulge fuch vain Imaginations. But hnce, even where the Spirit is mofl willing, the Flefli is mi- ferably weak ,- affift me, I befeech thee, that by thy Power and Strength I may be able to do, what by my own I cannot accomplidi, and Nature is averfe from fo much as attempting. Thou knoweilfuU well^ how little I can bear ; how every Shock makes my feeble Heart give ground ; Lord, do thou fupport and confirm me, that Tribulation may appear, not only tolerable, but even defirable, incompliance with thy Will and my Duty. For, Vv^hat regret foever Humanity may betray in thefe Cafes, when Danger M 4 ap- J7^ m ti^t imitation Book iii. approaches ,• In my own better Judgment, which conilders things in the Chriftian and Spiritual Senfe, I am abundantly fatisfied, how much the harflier Dif- penfations of thy Provideace conduce to my Soul's Advantage. And^tho' no Chaftifement for the prefent feems joyous hut grievous, yet my better Senfe, when I think treely, convinces me of thy Wifdomand Mercy, and that it is even good for me to he afflicled. Chap. XXII The Infirmities and Miferies of our prefent State. Difciple. :T TFiUconfefs myTJr.rlghtecifnefs unto the Lord ^ pfal. xxxii. J^ and bewail my Infirmities before him.' For every trivial Accident cafts me down, and I am often overwhelm'd with Sorrow, upon Occafions which, my Calmer Thoughts abundantly convince me_, deferve rather my Contempt, than my ferious Con- cern. Sometimes I fee and condemn my own Folly, and mighty Refolutions Imake, how bravely I will behave my felf for the time to come ^ and yet, upon the next Affault of forrie flight Misfortune, this Ima- ginary Heroe is beaten from his Poft, and cannot Itand the fliock of a very common Difficulty. The pooreft and moft defpicable Things are, I find, capa- ble of becoming great and dangerous Temptations ; And I, who at a diftance defy them, yet, when brouj^hc to the Tryal, feel, by fad Experience, upon how flippery Ground I ftand. ' " This is indeed the wretched Condition of thy poor unflable Servant : But, Lord, do Thou, in much Com- palTion, look upon my Frailty, for thou knoweft it more perfedly than I my felf can. Stretch pfal. kiv. f-j.^|:j j-j^y Hand,, ^^n^ draw' me out of thefe '' ' '"^ '" ' " deep Book ill. of J E S U S C H Tl I s T. 173 deep Waters, and out of this Mire of Sin and Weak- nefs^ that I fink not in my Corruption. I cannot ea- fily exprefs the Melancholy Refiedions, the Shame and Confufion, the Indignation and fad Perplexity of Hearty which the Confcioufnefs of my own In- ability to refiit Temptations, and the Inconftancy of my befl: and moft vigorous Purpofes create ,• and, tho' my Will be not always vanquiftied, nor do I (blelTed be God) yield to every wicked Suggeftion, yet the repeated AlTaults of the Enemy dilturb my Quiet, and I am weary of a Life, which confifts of perpe- tual Hazard, and painful Conflidls with my felf. The Wretchednefs of my Condition is but too manifelt : I need no other Argument to prove it, than that ea- fie Accefs evil Thoughts find to my Breaft. "Which, in defpight of all my watchful Care, and moil man- ful Struggles, are much fooner infinuated, and re- ceived, than either driven out again, or prevented from entring. Look down then, thou Almighty Rock of Ifrael, and Lover of Souls, and interpofe thy Power and Protedion ,• Givefeafonable Succour, and happy Sue- cefs to my too fruitlefs Endeavours. Arm and Guard me with Strength from above ^ and fuJffer not the Old Man, the corrupt Inclinations of myFlefh, which re- fufcs to be entirely fubdued and brought to Reafon, to ufurp the Dominion over my better part. For this Obftinate Rebel renews its Infurredlions daily, and bids me Battel ,• calls me to Combats and hazardous Engagements which muft never, never end in per- fed Peace and Safety, fo long as thismiferable State of Mortality endures. Molt milerable indeed , fince eve- ry Adicri and Accident of my Life involves me in frefh Dangers ,- fince every Step I take is upon Snares and Precipices j fince every Tmie and Place is thick befet with Tioubles and Toils, with Treachery and Temptation, and a numerous Hoft of Enemies ready- to 174 €)f tl^e limitation Bookiii. to devour and fwallow ine up. For a fatal uninter- rupted Succeffion of Tryals are every Moment re- newing their Attacks, and when I have happily van- quiflied many, and fondly promife my felf a Truce ; as many more immediately draw down upon me, and make fiercer and more furious Attempts upon fome other Quarter, which, I hoped had been fufficiently covered from their Approaches. And can a Life, fubjed to fuch Surprizes and Ha- zards, embittered with fo many Troubles and fevere Tryals, incumbred with fo much Frailty and Cor- ruption, be valued and mightily coveted ? Nay, can That deferve the very Name of Life, which naturally breeds Plagues and Difeafes, and expofes us to fuch variety of Deaths ? Yet ftupid Man hugs, and em- braces, and efteems it his only Happinefs ; expeds Eafe in the midft of Diftradlion, purfues Joys in a V^alley of Tears, and vainly fets up for the boafted Perfedion of Pleafure, in a condition of inevitable Mifery, and lingring, certain Pain. Sometimes in- deed the tender Senfe of fome Affliction cuts us to the quick ; and in our Melancholy Moods, we give the World hard Words ^ call it Deceitful, Treacherous, and Vciin ,' but even they who Rail at it moft Liberally, and profefs to Hate and Defpife it, cannot be prevail- ed with to be content to leave it. The Flefli and its Af- fedions have liilla powerful Influence, and fpur Men on to the Purfuit and Love of thofe very Enjoyments, which Reafon and their own Experience have taught them, cannot be worth their Pains, norin any degree anfvver their deluded Expectations. For we muft ob- ferve, that our Love and Hatred of this World pro- ceed from very different Caufes and Principles. The Liijl of the FlejJj, the Luft of the Eye, and i 'jchn iii. ^1^^ j>^,-^^ ^jr jjj^^^ engage our Affedions ,• and tliefe are ever prefent, and ever vehement with us. Th'^ Calamities, and Griefs, and Pains we feel, pro- Book in. OfJtSUSCHRIST. 175- provoke our Hatred and Contempt^ and reprefent Life a Burden and Mifery ; and thefe have their In- tervals, and work upon us freely and by Fits. The Former too ftrike in with Inclination, and are affifted by Nature , the Latter have no Influence upon us, but what their own Weight gives ,• all their Impreffi- ons are forcible and violent, heavy and painful, and fuch as we fubmit to, only becaufe we cannot help it. Thus Ssnfe and llnful Pleafure get within us, and, which is very lamentable, debauch ourReafon. The prefent Ticklings of the Body cheat the Mind, and vitiate our Palates to that degree^ that, being pre- poffelTed with a falfe Tafte of worldly Sweets, we have no Relifh left for that delicious Entertainment, with which God and Religion Feed and FeafI: the Pure and Heavenly-minded Soul. For, O ! thofe happy Men, who have learnt to defpile and abandon earth- ly Things, and Confecrated themfelves entirely to God, by Mortification, Self-denial, and a fteady Courfe of fevere Virtue ,- thefe exalted Spirits know and feel the truth of God and his Promifes ,♦ They find unfpeakable^ Charms and fenfible Delights in the voluntary refufal of thofe Toys and Baits which cannot be had with Satisfad:ion, nor coveted with fafety. They fee, and defpife, and pity the Folly of abufed Mankind ; difcover the lurking Frauds of the iTempter, and, that the imagined Happinefs and hoafted Pleafures of fenfual and earthly Men, are only Snares and Dangers, Vanity and Cheat. chap; 176 €»f tfjz imitation Bookiii. Chap. XXIII/ Of Placing all our Hope ond Bappinefs in GOD. Difclpk.'] TJ Epofe thy felf, my Soul, in God, upon j]\ all Occafions, and above all other De- pendances ; for he is the only fure Refuge, the Eter- nal Reft of the Saints. Grant me thy Grace,Ofweeteft, kindeft Saviour, to value, and love, and truft in Thee, above all Things. Make me to prize thee far before Health and Beauty, to defire thee more than Honour and Advancement, more than Riches and Power, more than Wit and Learning ,• To rejoice in thee more than in Pleafure and Profperity, more than in Reputation and Praife, more than in the largeft Pro- mifes, the higheft Deferts, the moft exalted Gifts, the moft tranfporting Joys, which thou canft impart, or my Heart, when moft enlarged , is able to receive. Let me admire thee above Angels and Arch- Angels^ and all the Hoft of Heaven^ above all Things vifible a-nd invifible, more than all that is, or can be, which is not thy own felf For Thou, my God, art the beft and moft excel- lent Being; In thee alone is Plenty and Fulnefs, fvveet Refrefhment, peaceful Comfort, and ravifhing Delights j the Perfedion of Beauty and Charming Graces i true Honour, and adorable Greatnefs : In Thee, as in its proper Center, all Good meets, and dwells, and hath an(f doth, and will continue to abide, from, and to all Eternity. Give then thy felf, my deareft Jefus ; for all thou giveft^ and all thou pro- mifeft to give beiides, is poor and little, when com- pared with the SigtK and Fruicion of Thee. And I have found, by long Experience, that ail thy other Favours, nay, all Nature is too ftiort and narrow to iatisfy my Soul j whofe unbounded Defires exalt and ftretch Book III. of J fi S u $ C H R 1 s T. 177 ftretch themfelves far beyond all prefent Enjoyments_> and can be filled, and reft contented, with nothing lefs than Thee. O my beloved Lord, King of the Univerfe, knit, me to thee with the Bands of an entire and holy Af- fection. Set me at liberty from this Clog of Earth, and give me Wings of ardent Zeal, and pure Devo- tion, that I may foar aloft, and take my flight higher than Heaven it felf ; and find my Reft in thee. Oh f when will that happy Time come, when I fliall be let at liberty from Sin and Corruption, from the Body and the World, and without Interruption , withoue Allay, tafte and feaft upon the fweetnefs of m.y God ? When will the neceffary Cares of this Life ceafe to diftradt me, and leave me Power and Leifure to indulge thofe Longings and Pleafures, which refi- ned and unbodied Spirits feel ; when fwallowed up in the Contemplation of thy Divine Excellencies, and even raifed above themfelves, they know and love, and retire wholly into Thee ? At prefent I v.: a op- prefled with a Load of Infirmities and Corruptions, and often groan under the Serife of my heavy Bur- then. The inward Joys, with which thy Grace fup- ports me, are mingled and embafed with Pains and Tears ; which cloudy and c irken, and dejed my Mind ; diftrad my Thoughts, obftrud my-eagerelt Wifhes and Endeavours, and faftenme down to Earth and Mifery, when I would fly to thy Embraces. I cannot in this Vale of Sorrow, enjoy my Lord, my Love ; but wait with Hope, and long fore for that happy Change, which fliall tranflate me to the Spi- rits of Juft Men made perfed, and render me parta- ker of their Blifs. But let not. Lord, my Sufferings, and i ears be loft ,• Remember and compaffionate my pre/ent wretchednefs, and grant my Sighs an eafy and effedual Accefs into thy bleffed Prefence* Thoi:j> lyS ^f ^]h? imitation Book iiL Thou Lord, art the Brightnefs of thy Father's Glo- ry^ dart thy reviving Beams into my Soul ; enlighten its drj'k P'flces^ ?Aid fcatcer its Difcomforts, To thee ^ the very Thou,^^rt3 and ir.molt Defires of every Heart are known j By Thee the moft fecret and filent Wifli- es are tlr oughiy unde! ^ocd. O hear me, when I fpeak in this Language, and pour out my Supplicati- ons in Sighs and Griefs, which Words cannot utter. Even when my Tongue lies ftill, my Thoughts arc in motion ; ani my Heart wichin my Breaft burns with Inarticulate Ejaculations. '^ How long (fay I to my ^^ felf) how long will my Lord^ my Bridegroom de- ^^ lay his coming : Oh ! that he would vouchfafe to ^* enter under the Roof of his unworthy and affiled '^ Servant! O that he would itretch forth hisAlmigh- ^^ ty Hand, and deliver this Wretch, jull ready to fmk, " out of all the Mifery and Trouble, which furround, ^^ opprefs, and are ready to devour him I Come, Lord *^^Jefus, come quickly. For without Thee, no Day, " no Hour is eafy or comfortable , for thou art my ''^ Hope, my Joy, and all my Worldly Plenty • but " v>/ithout thee is the very Extremity of Poverty and " Want. See how I lie in this Prifon of the Flefli, Fettered and Bound up with the Chain of my Sin, till the Piti- fulnefs of thy great Mercy loofe me, and the light of thy Countenance breaking into this darkfome Dun- geon, afTure me of thy Favour and Friendfhip. ^' Let ^' others covet and fet their Affedions upon fuch ^' Wretched Objeds, as deluded Senfe thinks valuable ^ " but, as for Me, I will love and long for Nothing, ^^ but Thee, my God, alone ^ for Thou, my God, " alone, art my Hope and Happinefs ; the only Stay ^^ of my prefent, and the only Blifs of my future " and Eternal State. '* Such is, and fuch fliall ever be my Addrefs and fervent Prayer. Nor will I let thee go^ until thou blefs me 3 till thou infpirg new Life vvkb Book III. of J E S U S C H R I s T. 179 with thy Favour; and dwell in, and converfe famili- arly with my Soul, by thy Spirit and gracious Pre- fence. ChriB,'] Behold me here, my Son, always atten- tive to thy Prayers, always ready to extend the Com- fort and Relief thou fo zealoufly implorelt. Thy Tears and fervent Defires, the Sorows of thy perplex- ed Heart, and the ftrong Cries of a Wounded Con- fcience have pierced the Skies, and brought me down to thy fpeedy Succour and Comfort ,• for I am ever nigh to fuch as be of an humble and contrite Spirit, and my Ears are always open to the Prayers of my Suffering Servants. Difciple.'] I did indeed prefume, in the Anguifh of my Soul, to beg what I am fenfible I cannot deferve, and flee to thee, my God, for Help. And lo ! I am fincerely difpofed to forfake all and follow thee. Nor will I afcribe to my felf the Glory of fo zealous, fo refign'd a Temper : For Thou, Lord, didft work this good Thing in me, and, by thy own preventing Grace^ kindle and excite my very firft Defires. I prayed, but thou preparedft my Heart ; I fought thee, but it was by thy Impulfe and Diredion. And for this firft Difpofition, I return thee my moft humble and unfeigned Thanks ,• acknowledging it thy beft, thy fole Gift, that I have been able fo much as to think or intend any good Thing. Since then the whole of what I do or defire well is Thine , my part ihall be to cherifli every holy Motion, to improve the early and happy AffiitanCes of thy Grace, to fubmit my felf without any Referve to thy Holy Guidance, and, in the midft of the very beft Performances thou quali- fieft me for, conftantly and humbly to remember my own Vilenefs and Impotence. For who, O Lord, is like unto thee.*^ Or what in Heaven or Earth, which hath, or boatts of any Excellence, can be compared unto my God and Saviour ? Thy Works are juil and true. i^o 0f tt>e gjmttatton Book iir true. Thy Precepts right and equitable. Thy Provi- dence great and glorious, and all things are governed by it, after a moft wife, and holy, and good, and woncierful manner. All Honour and Glory and Praife, be therefore afcribed to Thee, Eternal Wifdom of thy Eternal Father: May Heaven, and Earth, and all the Creatures, fee forth thy Excellencies, and in this ge* neral Confort 1 will join ; My Mouth fhall fing thy aftonifliing Works, thy great Glories ,* and I will ne- ver ceafe to praife and adore my God, while t have any Being. Chap. XXV. A Thankfgiving for God's Mercies, Difciple.] /^ Ten thou the Eyes of my UnderfiandiT^g^ V>/ O Lord, that I may fee and obey the wondrous7hhigs of thy Law, Give me the PJal cxix. ^ pgj,^^^ Knowledge of thy Will, and pof- fefs me with a reverent and thankful Senfe of all thy Goodnefs andLoving-Kindnefs to me and to all Men,- that I may fhew forth thy Praife, and pubiifh thy Mer- cies. I know thefe are fo numerous and great, that I can never magnify them worthily : The leafl: of them exceeds my Power to exprefs , and when I confider them, I am fo far from any vain pretence of Merit, that all my Thoughts are over-power'd, and loft in Wonder. For all our Advantages of Mind and Body, of Perfon and Fortune, thofe which are Endowments and Ornaments of Nature, and thofe which exalt and fupply theDefecSis of Nature, all are theEffeds of thy Jam. i 1 7. Bounty and Beneficence , from whom every good and "perfect Gift cometh. Thou art the Common Source, the Univerfal Re- pofitory, from whence our Benefits are drawn down* Not to Allia equal Proportions, 'tis true^ but, be the Book III. of Jesus Christ. i8t the Meafure lefs ormore^ 'tis rtill thy Diitribution. He who receives moft is indebted for the whole to thy Liberality ; and he who hath leaf!;, could not have had that little but from Thee. He to whom thou halt dealt thy Blellings moft plentifully, is not from that Difpenfation to take an Eftimate of himfelf-his Plen- ty will not juitifie any Confidence or Boaitof hisown Merit, nor may heinfult over his Brethren, or behave himfelf uncomely 3 and difefteem or defpife thofe.from whom thy Mercies have diftinguifhed him. For the Greatnefs of Mens Deferts is moft eminently difcove- red by a Modeft and Mean Opinion of themfelvesj Courtefie and Condefcention toothers. Gratitude and Devotion towards God. And the more they are fen- fible of their own Wants and Unworthinefs, the bet* ter they qualifie themfelves for frefh and greater De- raonftrations of thy Love and Liberality. Again, the Man to whom thou haft diftributed more fparingly^ muft not repine and be difcouraged, nor fret and grudge the larger Portion of his wealthier Neigh- bour; but keep his Eyes and mind wholly intent up- on thee, and admire the Freedom of thy Grace, which as it cannot be obliged to any, fo gives to all largely jj and without partial Refped of Perfons. For thou art to be praifed in all thy Gifts hyQvery Man, becaufe all comes from thee : And thou art .Ma- tter of thy own Favours; thou giveft without Up- braiding, and withholdeft without Injuftice i Thy Wifdom knows what Meafures are proper and expe- dient for each Perfon ; andtheReafons Vv'hy one Man differs from another , lie not within the compafs of o.ur Knowledge , but muft be left entirely to thy Judg- ment, to determine the Fitnels of them. In this Perfwafion, Lord, I readily acknowledge and adore thy Mercy, in fuffering me to want many of thofe Advantages, which the generality of Man- kind fee a mighty Value upon. Nay, lam fadsfied, that H " Mm 1 8 2 €>f tint gimttation Book IIL Men ought to be afflided, and humble their Souls^, with the Confideration of their own Wants and Un- worthinefs ; yet fo, as not only not to give way to fad Defpondencies and Diftruft of thy Mercy ; but, even from this very Subjed to draw Matter of Comfort and Joy ; becaufe thou haft fo particularly declared thy AfFedion to the contrite and humble Souls, and given them Marks of more than ordinary Favour. Such were thofe Apoftles, fo mean in their own and theWorld's Efteem, whom thou madeft choice of for Witneffes of thy Truth, and Attendants upon thy Perfon. Thefe very Heroes in the Chriftian Story, whom thou haft appointed Judges and Rulers of the whole World in Matters of Religion, were recorri- mended to that High Promotion, by being Meek and Poor in Spirit, void of Guile, and mortified to the •World ; patient in SuiFering, content with Infolence, and barbarous Treatment ; and proud of nothing, but being thought worthy to endure Shame and Pain for theNaine of Jefus. Sodiftantfrom common Men^ fo fingular were their Notions, which difpofed them with Joy and Eagernefs to embrace, what others dread and deteft, and (hun with all their Induftry and Might. The never-failing Spring of Joy and Comfort, which they who truly love and fear thee, and are thankful for thy Infinite Goodnefs, find within, flows from the conftant Refignation of their Minds to thy Difpofals, and the Reflections upon thy Wife Eternal Purpofes^ which check their Pronenefs to Partiality and Dif- content, and make every Difpenfation of thy Provi- dence v/elcome to thera. They are abafed with e- qual Satisfacftion, as others are exalted : And regard! not High or Low , Honourable or Defpifed, accord- ing to common Reputation, but confider that their Sta- tion and Circumftances in the World are chofen and ordained by Thee , and cannot therefore but be good^ nay, better than any other, becaufe the Effect of thy Book IIL of J E s u s C H_R_i2J: ^^^ Divine Appointment, which always knows and chii- fes the bell. Could we but once arrive at tliis confide- rate Temper of mind, the Different Accidents of Life Would ceafe to be either uneafie, or extravagantly pleafant. The violent Shocks upon our Pafluons would be effedually prevented; becaufe thy Honour would take place above our own Appetites and miilaken In- terefts. Poverty and Shame would be accepc:^ble, as coming from the fame Hand with Riches and Honour. And even thofe things, which are moft agreeable to the Relifli and Inclinations of Human Nature, would pleafe and comfort us more, with the Conlldcration of their being beftowed by thee, the Author of ail our Happinefs ; than upon the Account of any Advan- tages to be had from the things themfelves. The Zeal for thy Honour in the extremity of Diftrefs, fhould fupport good Men more, and find greater regard frorri them than all the Wealth, or Glory, or other e:^ternal Bleffings, which thou at any time doft or can(t con- fer upon the mod profperous of the Sons of Men ia this World. So fmall is the Confideration of the greateft Gift, in comparifon of the Wife, the Good, the Almighty Giver and Difpofer of our Fortunes ; who orders all things for the befl:, and is in all, gur kindeft Friend, and conftant Eenefador. Chap. XXV. T/je Things which make for Peace. Chrifi.'] rjEarken to me, my Son, and I will inform Jn thee in the right Way to true Peace and perfect Liberty. D'tjciple.~] Be pieafed, Lord, fo to do ; for fueh In- ftrudlion will prove both acceptable and profitable co N 2. ^ Chn 184 ^f tlje imitation Book in- Chr/fi.'] Make it thy Bufinefs^rather to comply Vvkh the Deiires and Commands of others^ than to indulge thy own Inclinations. Chufe a moderate, nay^ a low Fortune, rather than Greatnefs and Abundance. Be humble, obedient, and condefcending in all thy Deportment. Let this be thy conftant Wifli and Prayer, That God would perform his Pleafure, and difpofe of thee and all thy Affairs, as to him feems molt convenient. The Man that hath brought him- felf to this Temper and Spirit, be affured is in the ready Way to Peace of Mind, and true Content, Difciple.'] The Words my Lord hath fpoken are few in number, but full of Senfe, and of very compre- lienfive Extent ; and I can eafily difcern in this little Space the Grounds of great Perfedion in Virtue.. Did I but diligently obferve thefe Rules, how happi- ly would all exceffive Concern, and violent Diforder 2t any Accidents of Human Life be fupprefs'd, or quke prevented ? And if at any time hereafter I find my felf oppreffed with immoderate Cares or Refent- nients, thy Wifdom hath taught me to difcover the true Caufe of my Trouble^ and, that I fuffer for ne- gleding to comply with this Dodrine. But fuch Compliance, Lord thou knoweft, is not the Work, of Nature and meer Reafon : And therefore I implore the mighty Affiftances of thy Grace, to vi^hich no- thing is hard, for making thofe Improvements, which in the prefent State of Corruption^ are to Flefli and Blood impracticable. Nothing is more acceptable in thy fightj than the Conqueft of our Infirmities, and bold Advances in Goodnefs. Put forth thy Hand then, and what thou haft taught me to know, enable me to perform ; That I may both approve my own Obe- dience, and ( what without thee I cannot do ) fuc- cefsfully puifue my own Happinefs and Salvation. C H A P. Book III. ofjHSUS Chri s t. lij € H A p. XXVI. A Prayer againjl Evil Thoughts. Difciple.]A^O net far from me^ O Lord, my God make V T hnft to help me : For Conupc pj^^_ ^^^ Imaginations are perpetually riling in my Breall, and innumerable Fears and Horrors clofe my Soul in on every fide. The fenfe of my hazardous Condition overwhelms me with Torment and Dq'^p Diftrefs, while I fee the greatnefs of my Danger^ and the multitude of my Enemies, but know not how ro decline the one, or to fight my Way thro' the other, Cbrlfi.^ Remember, Son, my Promife ,• / will go hs- fore thee, arjd make the crooked T laces flreight ^ .r - I will break in pieces the Gates of Bra js, and cut in funder the Bars of Iron : And I will gi've thee the T'rea- fares of Darknefs, and hidde?j Riches of Jecret Places. Difciple.lLordjfmcQ thou haft applied thole Myfti- cal Words to my Comfort, let me, I befeech thee, ex- perimentally find the gracious Accomplifhmenc of them in my ownPerfon : And Icatter all my dark and difmal, my vain and fmful Thoughts^ by fhedding the Light of thy Grace abroad into my Heart. For in the Extremity of Grief and Anguifh^ this is ray Hope and only Support, to take fanduary in thy Goodnefs^ to repoie all my Confidence, and caft the Burthen of my Cares upon thee , to pour out my whole Soul be- fore thee, and wait with Patience thy own good Time^ for fuccouring me in, and giving me a happy iffue out of all my Afflidions. N 3 CHAP, i86 ^g tl]t ^mtatitm Book III. C K A p. XXVIL A Prayer for Spiritual Rumination, D(/67/?/e.] Q lioor forth, O BlelTed Jefus, the bright i3 Beams of thy Heavenly and Eternal Light, that it may enlighten all the Dark Corners of my Heart, and efFedually fcatter every Cloud of Igno- rance and Error, which now hang fo thick over me. Call home my Wand ring Thoughts, and repulfe the Temptations, which furioufly affaulc mc. Fight thou my Battels, and fubdue thofe fierce Wild Beaft:,thofe BrutirnLufts,which range in this Defart, and are ever ftriving to devour me ; that by thy Power the Wil- dernefs may be turned into a Palace , and inftead of the violent Cries and Hovvlings of rap:ing Paflicns.nQ Sounds may be heard there but Songs of Praife.lhou, Marki Lord, Who com7r,anc!eft thei''inds und the Wa'vesy p.nd they obey thee^ filcHCe the Storms within my Breafl; j fay to that Troubled Sca,i?e Jlill^and immediately there (hail be Peace and a pre 'bund Calm. Send out thy Light a?2d thy Truths and warm ihis Barren Soil, foi luch am I, til' mellowed and impregnated by the Sun of Righteoufnefs. Pour down thy Grace upon me plentifully .and Vv'ater me with th} refreihing Moi- fture, which, like feafonable Show' rsand gentle Dew, may fatten my Soul, and enable it to bring forth gene- rousFruit in great abundance-Rdfc and rehnemyMind, pred down with the Drofs of earthly Dellres,and draw my Aifedior.s up to Heaven and heavenly Objeds • that the fweet relifli of that DJifs above may give me a djfgufl: and loathing to all the naufeous Pleafures here below,Deliver,or ratherfnatch me away with a holy Vi- olence from all the perifliing Comforts of tnis Mortal State y for my Thirit of Happinefs I find is greater than Book lil. OfjBSUSCHRIST. 187 , : ■ I* than any Creature can either quench, or in a good Degree affwage. Unite me to thy felt wich inviolable Bands of Holy Love, fo fliall my Soul be latisJied ; for thou alone canft anfwer all my Longings, and the whole World without thee is trifle^ and emptinefs^, and nothing. Chap- XXVIII. Againfl a Bujy Inq^uifitive Temper, €/&r//?.]Ty yTY Son, have a care of indulging a cu- i.VjL rious Humour, and do not create to rhy felf unnecellary Troubles, by meddling with Matters or Perfons which are no part of thy Concern. For what is This or That to Thee ^ Folloiv thou me. What have you to do with the Virtues or Vices, the Condu(5l or the Indifcretions of others ; how they behave them- felves, what Company they keep, or with what Dif- courfe they entertain one another ? Why all this eager and intemperate Zeal to vindicate or to accufe them? You ftiall not anfwer for their Mifcarriages, nor be one whit the better for their Excellencies. Your own Words and Ac5bions are the only things you will be called to account for.Therefore look well toThenj,and beware left this bufie and malicious Impertinence do not inflame thatReckoning.Troublenot your felf to turn Informer,and take not upon you to be a Judge. Leave that to Me, I know every Man throughly , and no- thing which is done under the Sun can efcape my Obfervation. I am perfe^ly apprifed of each Perfon s Condition, fee every Adion, nay, every Intention, every Defign ^ and not only what they do, but what they drive at. Thefe things are far rem.oved out of your Sight, and therefore you cannot judge truly, if N 4 you 1 83 HDf rm fmitatiotr Book III. you might attempt it innocently. But know^ once more, that Judgment is my Prerogative^ and therefore it were Impudence and Ufurpation in you to attempt it, if you were qualified to judge others. Study rather to be quiet^ contain your felf within your own Bull- nefs ; and let the prying, cenforious^ the vain and in- trieguingWorld follow their ownDevices ; for all which they fhallaffuredly beoneDay fummoned to a fevere Account ; for all their Arts and fpecious Colours can- not impofe upon me. Engage not with them in the fame Defigns, nor let the Empty Phantom of a great Reputation^the Pride of numerous and honourable Re- lations or Acquaintance^ or the particular Intimacies and Friendihips of Celebrated Perfons engage your Time and Thoughts. Thefe only ferve to diftradand perplex the Mind^ and cheat you at laft with fond Ex:- peculations ; they lead you into a Mill, and there they leave you, loft and bewildred. But I would fhew thee the true Way ^and communicate my Inftrudions freely, wert thou but at leifure to receive my Secrets, and careful to obferve my Motions , by opening the Door when I knock, and watching all Opportunities of entertaining me in thy Heart. Chap. XXIX. Of Lafling Teace^ an J True Goodnefs. CSri/.jT^His was my Promife to my Difciples here- A tofore, Teace I leave with you, my Teace I Jcfjn xiv. i^'^^ unto you, not as the World givethy give I unto you. But, though Peace be in eve- ry Man s Wiflies, yet the Qualifications and Predifpp- fitions, neceflary for procuring and preferving it, are the Care of very few. My Peace takes up its dwel- Book III, cf J E s U S C H R I S T. 189 dwelling with the Meek and Humble. And the Peace of my Servants confiftsin lieady Patience ; in attend- ing diligently to my words, and following my Dire- ^ions. Therefore, upon every Occafion, be fure to make a Confcience of what you Do or Say : Let the pleafing Me, be your chief, your only Concern ; and the Fruition of Me your ultimate, your only End and. Deflre. Pafs no rafli Cenfure upon other People's Words or Adions, and do not affed: to be a Man of Bufinefs or Secrets ; for this will be the beft Expedi- ent to make your Troubles few and light. I fay, Few and Light, for to efcape Trouble altogether, and have no AiSi(5tIon at all in Mind, Body, or Eftate, is not confiftenc with the Nature of your prefent Condition, but one of the Privileges referved for Heaven and Immortality. Do not therefore imagine, that you are then in perfed Peace, when you are fenflble of no Calamity or Diiturbance,* Or, that a prefent freedom fromAf- faulcs is an Argument that you have no Enemy, and all is fafe and well with you ; Nor.when things fucceed according to your Heart's defire, that this 'is a Proof .of your extraordinary Virtue and Perfedion ^ Ncr if your Zeal and Piety be fervenr,and your Contem- plations full of Dciigiic, conclude your feif a particu- lar Favourite of God. For thefe are foreign and de- ceitful Inferences : Such as neither prove the Sincerity, nor the Degree and Perfedion of any Mans Virtue. This is difcovered by quite different Marks. The devoting and refigning your felf entirely to the Will of God • notfeeking your own, buthis Glory in eve- ry thing you do ,• confidering all Events wifely, and receiving Profperity and Adverfity with Evennefs of Temper ; and fuch a brave unfhaken Perfeverance in Goodnefs,as,even when the Afliftances and Encourage- ments of Grace are withdrawn for a feafon, can refo- lutely go on and harden it felf to undergo yet (harper Tryals T90 gPg tftt imitation Book IIL Tryals with Conftancy ; Such Lowlinefs of Mind, as never puffs a Man up with an Opinion of his ownMe- ric , but in the foreft Diftrelles can find Matter of Praife and Thanks for that Mercy, which even then infiicfls much lefs than he defcrves to fuffer ; And a firm Hope, that God will not forfake his Servants^ This is the way of Peace, the way that leads to fure Confolation and Favour with God. And if, to not thinking highly of your own Performances, you can add that other Excellence, of defpifing your Self, and abhorring your own Vilenefs , then be affured your Peace is built upon fo folid, fo impregnable a Foun- dation, that Mortal Man here on Earth is not capa- ble of attaining to it in greater Perfedion. CHAP. XXX. True Freci^om of Mind. Difciple,'] npHis is indeed the utmofl Perfe(5lion 1. Mortality can afpire after , to aban- don all worldly Thoughts, and without Interruption keep the Mind upon the Bufmefs of the Soul , and heavenly Contemplations: To pafs through aLife thick fet with Cares and Troubles, yet free and unconcern- ed. Provided itill this unconcernednefs proceed not from Stupidity, Heavinefs of Apprehenfion, or floth- ful Neglecl, but from a generous Liberty of Soul, by which the Man gets loofe from all immoderate De- fires, and too tender Love of earthly Enjoyments. This Faculty I earneftly covet, and beg thee, O my God, to proced me againft the Cares of the World, led the Neceffiries of my Body employ me too anxi- oufly, and, under that Pretence, my Affedions been- fnared, and io I entangled in Multiplicity of Bufmefs, to Book TIL OfjBSusCHRTST. 19 r to the Prejudice and Negled of better and weightier Concerns • Or, left I be enticed to Sin by the pleafures ofSenfe, cr difcouraged from the fteady Purfuit of Virtue and Heaven, by too tender and afflicfling Re- fentments of any Calamities which may happen to me. I fpeak not now of thofe vain Superfluities^ which the deluded World fo vehemently contend for ,• but beg to be preferved in thefe Miferies and Dangers, For Miferies and Dangers I cannot but efteem the. common and unavoidable Incumbrances of Life^fince thefe are heavy^ and cling clofe about the Soul, and put it under fuch a ftrait confinement, that it cannot freely obey the Difpofitions it feels within, of getting above Concern for tjie Worid^ and fixing its Defires and Endeavours upon Spiritual Objects. Thou, O my God, art Sweetnefs inexpreffible. But, that my Soul may truly relifli thee, turn , I befeech thee^ all my Worldly Comforts into Bitternefs, left they vitiate my Palate, and give a Difguft to Heavenly Things, by fome deluding Charm of prefent pretended Good. Oh ! let not Flefh and Blood prevail in their Confiids with the Spirit^ let not the World and its fading Glo- ries cheat me into Ruin ; let not the fubtle Enemy of Souls fupplant me with his tempting Wiles. Give me Courage to refift, when called to the Combat ; Pa- tience to endure, when called to Suffering ; Firmnefs of Mind to perlift immoveable in my Duty, when Temptations and evil Suggeftions labour to feduce me. Exchange^ if it be thy will, the tranfitory and falle Comforts of this World, for the Oyl of true Gladnefs, the Afliftances and fweet Satisfactions of thy blened Spirit ; and, inftead of Carnal Love, and Senfunl In- clination, let the Love and Defire of Thee bediltufed through my whole Heart, and reign Unrivall'd there. Even - 192. €>f ti)t 9!mttation Bookiii. Even Food and Raiment, and die Neceffaries by which Life is fuftained, are a Grievance and Obftru- iftion to zealous and refined Souls. But what muft be a Burthen, let me not make an occafion of Sin ^ by^ ufing the Creatures intemperately, by a Luxurious Indulgence,or Inordinate Appetite. Nature, I know, it is my Duty to fupport ; and therefore, entirely to refufe and negled thefe Provifions were Sin and foul Ingratitude. But to enlarge our Defires beyond the proper Ufes of thefe things, and let them loofe upon Superfluity and Vanity, Delicacy and Delight : This the Law of God hath mod wifely forbidden ; becaufe it were in effect to connive at all Licentioufnefs, by cherifbing the Flefli, and animating and fupporting it in Infolence and Rebellion againft the Spirit. Be- tween thefe two Extremes there lies a fafe middle Way, in which I humbly implore the Guidance of thy' Hand ; left I decline from Virtue on either fide, and going aftray after my own Inclination or unad- vlfed Zeal, forfake my Path, and fly out beyond the Msafures Thou haft prefcribed for me. Chap. XXXL Self 'Love the greateji OhJlruBion to Virtue and Happinefs. Chri(^,~\ Q O N, if thou aim at Purchafing All, know O that it is not to be bought at anyPrice,lefs than thy AIL Earth muft be bartered for Heaven, and where I give ray felf, I expect the whole Man in ex- change. Think not therefore of any private Referves of Intereit or Pleafure, in Bar to my entire Poifeffion^- for all the World cannot do thee greater Prejudice, .than fuch Self-love. This flicks more clofe, while .. other Book III. of J fi s u s C H R I s T. 195 other things are loofe and at a diftance^ and all things faften upon thee^ only according as the Degree of your own Love and Inclination for them gives op- portunity and advantage. If your Mind and its Af- fedions be pure, and fincere^ and moderate^ nothing fliall have the Power to enflave you. And what Pretence can you have for fufFeringthem to be otherwife ? For who would fet his Love upon things, which cannot be obtained without Difficulty ^ oftentimes not with it ; or, if they be, cannot be en- joy'd without Danger ? Who would court Bonds and Captivity, and be fond of having that,which will ob- ftrud his weightieft concern, and Rob him of his Li- berty ? Were thefe Confiderations duly attended to, it muft appear prodigious Folly, for any Man not to refign himfelf up entirely to Mej to waft his Strength with unprofitable Vexations, and labour in the Fire for Vanity, and create Troubles which it is in his power to avoid. Obey my Will then, and fubmit a3i to my Difpofal, and then thou art out of the Reach of theWorld, and its Temptations. But, if Intereft and private Refpecl: ftill Govern in thy Fleart, all thy Ap- plication will be in vain. Thou runneft away from Troubles in one place to meet them in another j feeking Reft but finding none, becaufe thou always carrieft thy Torment about thee. For, even in thy moft fuccefsful Attempts, there will be fomewhat wanting to give thee compleat Satisfaction; and in thy moft private Retirements thou wilt be dogged and haunted by fome Crofles. The World and its Advan- tages can do thee no Service by being enjoyed, but by being (lighted, and defpifed. This is the Cafe, not of Riches only, but of Honour and Reputation too, for They alfo make themfelves Wings, and fly avvay^^ and thou canft never be fafe or happy, but by morti- fying thy Ambition and Vain-glciy, Hew 194 gPf tlie limitation Book IIL How many People pleafe themfelves with fond Ima- ginations of Eafe and Leifure to be Good^ in a Coun- try, or a College-life ? But Cloifters and Defarts fig- nify nothing, without the Zeal and Difpofition of a Hermit. The Convenience of Place is very little ^ and all its boafted Expectations vanifh, except the Man be changed, as well as his Refidence, and man- ner of Living. And this Change is not, cannot be efteded, unlefs his Mind be fixed in Me alone, as the proper, the only Center of all its AfFedions and De- fires. The Liberty Men enjoy otherwife, is very fliort and unfaithful; for freili Occafions of Sin and Trouble will quickly oifer themfelves ; and then, not only the old Inconveniences will return again, but new and greater, and fuch as are peculiar to that new State of Life upon which they have entred : And thus their very Refuge becomes a frefli Temptation. Chap. XXXIL A Prayer for Turity of Hearty and Heavenly Wifdom, Difciple.] T75/^/*^///?7 me. Lord, -with thy free Spirit, XL that being ftrengthned in the Inner pfa . 1. ir. j^^j^^ J j^^y purge my Soul from all vain Anxiety, and banifli idle Fears, and get over theDif- couragements and diftrading Troubles of the World. Let not the wild and impatient DeHres of any thing here, though never fo alluring and feemingly valua- ble, perplex my Thoughts, and draw me off from Thee. Give ms Grace to confider my felf and all fcelow, as things full of Vanity, and of very fliort Continuance. For fuch indeed are all Things under the Sun, i;esat}on of Sprit, and altogether lighter thafi Book III. of J E S U S C H R I S T. I9S Vamtyit [elf. And he whoconftantly looks upon them as fuch^ is the truly, the only Wife Man. Impart to me then, O my God, I befeech thee, that Heavenly VVifdom, which may dilpofe me to feek thy Kingdom and thy Righteoufncfs, to fell all for this one Pearl of great price , and to eiieem my felf rich in noTreafure but Thee; to ^-^**^^'^- x^". love and delight in thee alone,* to take Satisfadion in all things elfe, in fuch Degrees, and in Subordination to fuchPurpofes only, as thou haft appointed j and to receive every Difpenfation of Providence, with fuch a Spirit and Temper as becomes my Duty, and may render it ferviceable to the Ends for which thou fent- eft it. Grant me fuch Prudence and Condud in all my Converfation, that I may decline and defpife the Infinuations of Flatterers , and meekly receive the Contradidionand Reproaches of Gainfayersand Slan- derers. For this is Wifdom indeed, when a Man is not carried about with every Blaft of Air, but flops his Ears againft the Syren's Charms* and refolutely proceeds in a ftraight fteady Courfe of Virtue, in de- fpight of all the Subtilty of thofe who labour to en- tice, or the Malice of them who would terrify and drive him from it. Chap. XXXIII. How a Chrtjltan ought to leha-ve himfelf when Men fpeak Evil of him, C^ri/?.] T^ y|Y Son, if Detractors and Slanderers IVl. Tpeak or think ill of thee, let not this much difturb thee. The Provocations to Impatience and angryRefentments, which fuch ill Treatment ufu- ally minifters^ will be much better employed againft thv 19^ M t^C imitation Book III: thy felf. Take then this Hint of improving thy Hu- mility, by refleding how many things which lie con^ ceaied from Human Sight, thy own Mind is confci-" ous of ,• and the more their wicked Malice labours to leiTen thy Reputation, fo much the lefs do thou ap- pear in thy own Eileem. If all be well within, and thy Heart right with Me, the impertinent Cenfures of bufy envious Men will make no very deep Impref- fion. And when thefe reach thy Ears, inftead of Re- criminating and Indignation, it will be wifely done to look up to Me, and not to be difordered at any Judg- ment which Men fh.ali take upon them to pronounce concerning thee. For why fliould thy Satisfaction be placed upon a thing, which makes thee not one whit the better or the worfe ? If they commend and cry thee up, thy real Merit is not the greater ,• and if they revile and run thee down, thy Innocence is not the lefs. Seek then true Honour and Satisfadion from Ale, from Me alone ; whofe Sentence never fwerves from Equity and Truth. And great fliall thy Con- tent and thy Quiet be, if thou neither folicitoufly court the Favour of Men, nor fervilely fear their Cen- fure and Difp'eafure. For, after all the Complaints of oi'tward Accidents, the true Original Ground of all D'fquiet is within^ For inordinate AfFecStions, and vain A^e.; 1, are the polluted Fountain, from whence thofe bitter Streams of Difcontent, and perplexed Thoughts, and' every Confufion and Diforder of a Troubled Mind flow. C H A P. I Book III. ofjBSUs Christ. 197 Chap. XXXIV. ^ow God e tight to le add re [fed to in Time of Ad- uerfjtj. Difciple.] 'TpHE Lordgiveth^ and the Lord takePb awa}f A I^IeJJed he the Name cf the ^^^ j ^^ Lord. Yea^blefTed be thy Name, for this ve- ry Calamity /A/ith which thy Fatherly Wifdomand Af- fedion hath now thought fit to cbaiHfe and try me. I eannot flee from the Scourge of thy Rod 5- but I will fly to thee for Succour j and beg that thou wouldftaf- flit me with thy Patience, and turn all my Sufferings to my Soul's Advantage. I am indeed in trouble ; and cannot but eonfefs the prefent Diforder, u^hieh this Misfortune gives me. But this is my own Infirmity « and I know not what to Tray for as I ought. ^^^^ ^Ijl ,^ For what fhall I fay ? Lordja'ue me from "John xii. * this Hour^ No, deareft Father, thou hadft not brought me to this Hour, had it net been for th^ Glory, and my own Good. And therefore I will ra- ther beg, that my Affliction may continue till thy gra- cious Purpofes are accomplifiied in me j and, wher* thou feelt me fufficiently humbled, that then and no£ before, thou would'it refrefh, and raifg, and deiiver me out of it. For my delivefance, I arri duly fenfible, can eom^ from no other Hand ^ fince I my felf am weak, and( poor, and blind, and know ftot what is bcft, or what to do. Grant me then, bleffed Lord, a Kcfcue iri thy own due time; and in the mean while (trengtheri me with Patience, that by thy powerful Aid Im^f bear up againft the fharpeft Tribulations ^ without Defpondency or Diitradion» Not my Wili^ Lord^ bat thine he done^ fliall be the eonltant Language of tnj H^art i{ My finful Heart ^ whkh agkiiowkdg.t? thy 198 m t\)t 9inittat!0n Book III. Mercy in the midft of Wrath ,• and fadly rcfitds, that thoiihafi punifhed me much lefsthan my Offences de- ferve. O that this humble Senfe cf my own Guilt may work in me fuch quiet and contented Submiffion to thy Wiil^ that I may neither unduly decline, nor unthankfully murmur at the weight or the length of my Sufferings, till thou fee fit to compofe this Storm, and reftore to me the Comforts of thy Favour and in- dulgent Providence/ For, if the Tempeft ftill rage, this is not theEffed of want of Power in thee to quiet it^ but becaufea perfed Calmisnotyetfeafonableforme. Thy migh- ty Hand can lay it in a moment: Thou canft abate its Fury, or thou canft protect and fupport me under its Violence and Extremity. I know thou canft ^ for thou haft taught me by my own Experience, and the Re- membrance of thy former Mercies will not fuffer me to doubt the Efficacy of thy Power. But, in propor- tion as my Grief and Burthen is greater, fo much the fweeter and more refrefiiing let thy healing Virtue, and Spiritual Confolations be ^ and let me feel thy I Cor. X. 17. g'^acious Promife, J/oat thou wilt not fuffer thy Serva7its to be tempted aho've that they ars ahUy hut wilt with the Temptation alfo make a waj to efcape^ that they may be able to bear it. CHAP. XXXV. How the Divine Ajfiflance fhould he fought^ and depended upon, Chrlfi.'] T Am thatLord,mySon,whois the Stronghold jl of AiiiidedMen in theTime of Trouble j and Nnhum I. i^ whom thou doftwelito take Sanduary, in ail thy Diftreffes. But, if thy Comforts make i Book III. OfjBSUSCHRIST. 1 99 make not hafte, thou dolt thy felf frequently obftrud and difappoint thy own Expectations^, by deferring thy Prayers^ and by flovvnefsto ask Relief. For Men generally try all other Comforts and Remedies firft, and referve Me for their lad Refuge, in Times offuch Extremity, when nothing will do them Service 5- and then my Honour is concerned, not only to defeat thofe Human Contrivances , in which they vainly trufted, but to defer my own Succours ; and, by ma- king them fmart for their impious Negkd^ compel them to acknowledge, that lam the Delivererof them that truft in Me ^ and that, without me no Succours are ftrong,no Counfels wife, no Remedies fuccefsful. And, if their Sufferings find fome prefent Abatement^ this only skins the Wound,but is noperfe<5t Cure,* and the Pain it affwages will return again with doubled Anguifh and Rage. For I alone^ who gave the Stroke^ can heal it ; and, as there is no Evil which the Lord hath not done, fo neither is there any Deliverance which the Lord hath not wrought. But now thy Applications are come up into my Ears, and thou halt caft thy felf upon my Mercys I will revive thy drooping Spiiits, and thou flialt, after this dark difmal Storm, rejoice again in the Light of my Countenance. Fori am ready not only toreftore thy former Happinefs, but alfo to recompence thy paft Pains and Patience, by plentiful Additions of more and greater Bleffings. And let not any Adverfi- ty, tho' never fo grievous, prevail upon thy Frailty to diftruft my doing fo.For, Can there any thing be hard for Me ? Or am I like deceitful Men, who footh their Dependants up withPromifes,which they never defigri to perform ? Have I at any time broken my Word ? Where then is thy Faith, where thy Courage ? Bear bravely up and difcharge thy Duty. For, if thou fail not to qualifie thy felf for receiving them, Grace and Gonfolation (hall certainly approach in due time, if ^oo 0( t\)t gimitatton Book hi: mk il. ^^^ ^^^^ tarry, yet wait for him, for he wiUfurely come and heal thee- The Load, which now oppreffes thee^ is only laid there, to try thy Strength and Virtue ; nor would it weigh thee down fo low^ if thy own Folly did not make it hea- vier, by heaping on Anxious Cares for the future up- on thy prefentSufFerings.But this is to confpire againfl Mat. vi. 34. ^^y ^^^^j ^^^ ^^^^ ^hy ^^^ Tormenter. Sufjicie7}t to each day is the Ezfil thereof^ without charging it with additional Troubles which no way belong to it.Thefe are indeed impertinent and fenfelefs at all times ; for, how abfurd is it to exalt or dejcd one's felf, by Hopes and Fears, and fond Re- prefentations of didant Good and Evil, which have not any Being in Nature, and probably may never be at all ? Difmifs thefe empty, but painful Follies ,♦ the mere Creatures of thy own fick Fancy. For fuch De- lufions are a greatReproachupqnReafon,anda greater yet upon Chriftianity ^ when thy mean timorous Soul is mocked by fuch airy Phantoms, and fo very eafily led Captive by the Enemy's Suggeftions. And fuch are thefe defponding or fanguine Thoughts of what will be hereafter. Whether it be or not, He matters not ,• for his Bullnefs is to deceive and undo Men. And true or falfe Hopes and Terrors contribute equal- ly to this Defign. The Love of prefent Good, and Dread of approaching Evils , are Inftruments of Ruin employed by him,with wonderful Addrefs,* and, (0 Ruin be but the Confequence, the Methods and Management of it are altogether indifferent to him. Do not therefore fufFerFear to deje6l thee, but ftill maintain thy Chriftian Courage, andrepofethy Con- fidence in my Mercy. I am often ready at hand, when thou fuppofeft me at a dirtance ^ and, at thofe times, when ail is given for gone, things are fo far from de- fperate, that profperous Events and moft furprizing Com- Book III, of Jesus Christ. lor Comforts are breaking in upon thee, like a glorious Sun from an aftonifhing Eclipfe. 'Tis Rafhnefs there- fore to conclude Affairs in a lofl Condition^ becaufe fome Croffes have balked your Expedations : Nor can either your own Refentment of Misfortunes within^ cr the Violence of any Calamity without, give you fuf- ficient Grounds, from the terrible Face your prefenc Circumftances wear, to pronounce, That all Hope of Efcape and better Days are paft. Nay, which is the moll fenfible and mofl: deplorable Cafe of any, if at the fame time that I fcourge thee with outward Cala- mities, thou feel the inward Supports of my Grace withdrawn,which fliould enable thee to bear the Rod ; Yet even fo, think not thy felf forfaken, or that I have utterly caft thee from my Prefence. The Way to Heaven is fet with Briars and Thorns, and they, who arrive at that Kingdom, travel over cragged Rocks and comfortlefs Defarts : And more it is for their ad- vantage CO have their Virtue awakened, and brighrned, and brought to the Teft, by the Smart of Adverlity ,• than that all things fhould go fmoothly on, without any manner of Let or Moleilation. 77je Heart of Majj is deceitful^ who can know it ? Thy very felf art often under very dangerous Miftakes about thy own Condition. Thou arc ignorant what thou art, and much more ignorant what is ht for tl>ee. But I, who have a perfed Underftanding of both, fee plainly, that it is proper and beneficial fometimes to be left to thy felf j that thus, ftruggling to fo little purpofe with the Calamities that bear thee down, thou may'rt be brought to a juft and huHible fenfe of thy Infirmities^ that this Senfe may check thy Vanity, and fhew,that all thy Attempts which p44)ve fuccefsful, are owing entirely to another Hand \ and thou in truth nothing lefs than that mighty Man thou art apt to take thy felf for. This makes my depriving thee of thy ufual Comforts convenient, but Itill 'cis in my Power O 3 to ^o^ €>f tf}t ^mitmion Book IIL ^o reftore and augment them to thee^ when 1 lee that ponvenieni too. Nor think me hard and unjufl in thefe Difpenfati- ons ; for who (hall forbid me to do what I will with iny own ? I gave thee what thou could'ft not claim ; and I take away what thou hail no right to keep. For James i. 17. every gnod a7id fcrfect Gift is mlne^ and not a Debt, but a Favour. Jf then Afflidion comeSj remember 'tis of my fending : and], who laid the Crofs^ can both remove andrecompence it. IkiR I Sam ii. ^^^^ make alive ^ I bring down to the Grave ^ and raife ut> from it ; Andj in XX\t inftant , that I lay my Thunder by, andfmile agfiin, thy Hea- vinefs fnall be changed inio Joy unfoeakable* In all my Dealinc^s 1 am iul^ in all am wife^ ?.ndi good • .-:fiddeferve,noc only ti.y Acmiration, but even thy Thanks and Praiie. Couid'u thou but rightly comprehend n y fVlerhods, ard the i^cret Reafons of them, thou v.ould'ft drink up the biuev Porcion with Joy ^ with Joy, upon this very Conrid;'rauon. thaci do not fpare thee to thy liurt, hut ^^v\.:) Afliicticns in pure kindnefs x.o thee, when J fpr'^fee rljey will be for thy Advanc;^ge. Obferve the Tenure o'^ my gracious Promife to my befl: beloved Difciples : As my Feather John xvi. loved me^ tvm fo have I loved .cu. But both my Father^s Love to Me, and Mine to Them, was exprefs'd, not by falfe and tranlKoryJoys^ i)ut by fharp and long Confiijfls ; by being called^ not to Honours, but to Contumelies and Difgrace ^ not \>y indulging them in Eafe and Sloth, but by inuring them to Tryalsand Difficulties, by calUngthem, not to Reft and Peace;, but to bring forth noble and ge- nerous Fruit with i'atience. Remember Vv-eii thefe Words, my Son, and then thou canft not think muchj, to drink of the Cup thnt I drank of fo deeply, and to be t;aftizeJ with the Baptifm that I 7if^ps baptiz^ed 'with. Thou canit not then defpair, or think that (jod^ Book III. of J E S U S C H R I S T. xo3 God, in afflicting thee, hath abandoned all Care and Concern for thy Benetit^ (ince even that tender, that unparallel'd, that unconceivable Affection, with which he loved his own dear Son, hindred not his making that "Very Captain of thy Saltation ferfcB ^^y - thro' SiijjWings.k.ndi what art Thou ? What is the beft of Men in comparifon of Him ? What are thy Agonies and Tryals, the very wortt of thine^ ia comparifon of His ? Chap. XXXVI. Of feeking God alone. Difciple, ] *T^HY Mercy, Lord, is great, which hath X thus far affifted me; but IHll, I feel, I want a larger Portion of thy Grace, which may con- dud: me to fuch a State of Perfection, as may fecure and fet me at Liberty,from all the Obllrudions, which the Creatures lay in my Way. For,fo long as I retain an AfFedion or Concern for any thinginthis World, I find my Soul checkt and reftrainedin herMoun^'ngs to Thee and Heaven. How often do I make the Pro- phet's Wifli my own, Oh that I had IFings pf^,;„^iy^ like a Dovcy for then would I fly away and be at re jl ^ Lo then would I get me away far off^ and re- main at a diftance from the W^orld. Now what is more at eafe, more ab(lra(5ted from the World , than a true fingle-heartedHonefty ? What can bcaO of Free- dom equal to His, who covets nothing upon Earth ? All created Beings fliould indeed be puifwd over, and left behind inthisFlight- and aMan muft makeaSti-ctch, even beyond himfelF, and abandon his owa N •■ ra! Inclinations andDeteds,in order to get a diftir-itView of the Creator, and thofe Perfections in him/o which O 4 no 'xQ4 gL>f tije limitation Book IIL no Creature bears any Refemblance. Now this is th^ very Reafon^ why fo few employ their Thoughts in Heavenly Comtemplations with any fenfible Delight • tecaufe when they attempt it^ they do it unskilful- ly ^ and bring thofe Worldly AfFedions along with them^ that damp and difguft them in the Underta- king- It is not^ I Gonfefs^ an eaile Matter, nay, 'tis not poffible to Flefh and Blood, by its own Strength, thus \o purge the AfFedions. Nothing lefs than a liberal and very powerful Infpiration of Divine Grace can thus exalt the Mind, and as it were carry the Man out of himfelf. But, till fuch Exaltation of the Soul have difengaged one from all Teinpo^ai Interefts, and